Qass 
Book 



PI-Aiar TRUTH 

VINDICATED AND ASSERTED; 

THE FALLACY OF MAN-MADE RULES OF FAITH DETECTED, 

AND THE FAITH OF CHRIST ALONE 

MAINTAINED AND EXALTED. 

In divers rejections on a Book entitled The 
End of Religious Controversy/' (alleged to be 
published by -The Rev. J. M.~D. D —F. S. A/') 
given forth in order to manifest the craftiness 
thereof, for the sake of the simple-hearted, if 
haply they might come to a thorough conviction^ 
that pure Religion can only stand in sincerity 
and truth, and not in sophistry nor the craftiness 
of man's wisdom. 

LIKEWISE. 

A ©EFEarCE Oli' THE Ai:iSl€fE]S'^E§, 

WITH A REMARK UPON 

And an Appeal to Protestants and Dissenters, to remind 
them to examine whether they are reformed indeed, so 
as to shine as lights in the world ; or whether they have 
been as stumbling-blocks, and an offence in the way 
of the weak. 

Written by THOMAS GOOUCH, 

An unworthy Advocate of the Reformation, though an 
hearty well-wisher of his fellow-countrymen. 

" Thou shalt not follow a multitude to do evil." — Exod. xxiii. — 2. 

The Ancient and Honourable, he is the Head, and the Prophet that teacheth 
lies, he is the tail; for the leaders of this people cause them to err: and 
they that are led of them are destroyed. — Isaiah ix. — 15, 16. And there 
shall be a bridle in the jaws of the people causing them to err.— xxx. — 28. 

" But after the way which they call Heresy, so worship I the God of my 
Fathers, believing all things written in the Law and the Prophets."— 
Acts xxiv. — 14. 



WatetforDt 

Prlntea Dy S. SMITH &, SOW, BaUey's STewHitreet, 



BXI75-/ 
'/1 57^^ 




PREFACE. 



THE following' work afFords a striking instance, to prove, 
that we may often have to adventure upon those things 
to which we have the greatest aversion, and even the least 
apparent qualification ; seeing that I cannot fully set forth 
the reluctance I feel to controversy, or any thing like con- 
tending about religious tenets, or even to interfere with 
tlie ceremonies of any people whatsoever, and that for 
divers reasons ; but especially, because it looks somewhat 
like trifling with precious time, which should rather be 
employed with reference to everlasting concerns, even to 
be exercised in vital experimental religion or godliness, 
which deeply concerns all people (of what profession so- 
ever) to be exercised to have always a conscience void of 
offence toward God, and toward men; which should 
bring the mind into stayedness and stability, as in Isaiah 
26, which saitb, " Thou wilt keep him in perfect peace, 
whose mind is stayed oa thee ; because he trusteth in 
thee, &c." 

But alas! how different is that mind which only dotes 
after the signs and ceremonies, of a forced arti- 
ficial profession, and may be influenced therein by exte- 
rior objects or motives; nay, even by the threats or pro- 
mises of self-seeking men, with their curious metaphysical 
subtilties; such a state is deplorable indeed, and it 
matters little what their profession may be, while they 
are only exercised in external observations, or bodily 
exercise, which profiteth little — see 1 Tim. 4 — 8. 

Some who may cast even a passing glance on the fol- 
lowing pages, would be likely to query, first, why should 
such a poor, silly Rustic as me, attempt to publish a 
sentiment on the works of Doctor Milner, who is so 
highly exalted and extolled ; seeing the generality of 
people are disposed to run with the multitude, or fall 
prostrate to w hatsoever is most highly esteemed of men ; 
nay even to elude or deride any inquiry that calls them to 
look beyond the appearance to the reality of things ? 

And, secondly, they may query, seeing I have noticed 
the work at all, why did I not do it sooner ? — To w hich 
I would answer, that I had not even heard of the book 
for a considerable time after it had been published, since 
which, I have often observed it to be referred to by his 
admirers, even as an unerring standard to determine 



iv 

points of controversy ; and when I went to look for the 
work 1 got the 2d edition, (which the reader may take 
notice is that to which 1 refer throughout;) yet I may 
acknowledge, that I did defer this publication somewhat 
longer than I need, looking for a more likely time for 
solid reflection than that wherein it had been written, 
lest any should think 1 was influenced by motives of 
policy, seeing the public mind appeared then in conside- 
rable fermentation ; yet I did not withhold it quarter of 
the time J. M. mentions having deferred his, which he 
saith was 15 years after it had been written. 

And as to the other question, why should I meddle 
with it in any wise ? I need only answer, is there not a 
cause ? Yea, seeing that great man, who hath many ad- 
mirers, lifting up himself against the glory, efficacy, and 
purity of the gospel day ; even to subvert the souls of 
the simple-hearted, (as I may prove in its place,) is it any 
marvel then, if even the meanest part of the creation of 
God should cry out against such arrogance and deceit, 
(seeing many wise and prudent ones of this world so much 
of a piece therewith) howbeit I know not but he may 
think himself a true man, but wherein would that make 
the case the less desperate ? that I may say, when I read the 
work, my spirit was stirred w ithin me ; not so much for an 
answer (seeing the very glaring contradictions and bare- 
faced fallacy contained therein, should be a sufficient re- 
futation of the whole, unless men wilfully close their 
eyes) nay, but for the subtilty wherein it is lapped up, 
calculated to beguile and spoil the simple, wherein he 
labours to cause them to stumble and fall, to rise no more. 

Wherefore thought I, what a gloomy omen would it 
cast into the signs of the times, if none should be found 
to answer such a work (even though it might be but in one 
lionest page) lest it should hang as a judgment over the 
nation, seeing the currency his consequence attaches 
thereto and being on sale in the principal towns of Great 
Britain and Ireland ; yet I know not but it may have 
been fully answered, although I have only met with that 
written by Richard Grier, who is esteemed as a Protest- 
ant divine (as noticed by J. M. in this edition) ; which 
answer, when I read it, seemed enough to make the heart 
sick; to observe such a mighty able disputant, that might 
be called a man of renown in the field of controversy ; yet 
shamefully turping aside, or passing over the weightiest 
part of the matter, and leaving that which seemed the 
sum and substance thereof unanswered (as I may further 
notice in its place) even while he shewed forth great art 
and skillj in reasoning and disputation on questions of 



their own general disai^reement ; on which he could meet 
J. M. on his own ground, which so far might do in its 
place. Yet while J. M holds forth a challeng^^, to prove 
his own priesthood and their adherents, to be exclusively, 
the only true church in the whole world, and forges out 
marks of his own devising, which he sets forth as a con- 
clusive demonstration to prove his assertion ; on which 
marks, though most foreign from scripture proofs, Grier 
seems to travel with him, as if both would agree together 
to entangle their readers in the mazes of their metaphy- 
sical subtilties, with the endless jarrino's and contradic- 
tions of what they call the fathers, &c. ; without ever 
coming home to the marks by which our Saviour and his 
Apostles chargeth us to know true men by, even that they 
should be new creatures, walking in the spirit and bring- 
ing forth the fruits thereof, according to John Sd, Rora. 
S. Gal. 5. and Gal. 6 — 15 — 16, &c. and shewing also, 
that the false ones should be inwardly ravenous with 
pride and covetousness, coming in sheep's clothing, who 
love the chief seats in the synagogues, and greetings in 
public places, and to be called of men Rabbi, or master, 
and so love to have the preeminence, as we may read in 
Mat. 7—15. and Chap. 23—6. Mark 12— -38— 39— 40. 
Luke 11—43. 3 John 9th. 

All which marks of the false ones, Grier seems to 
pass over, like J. Milner, while they argue upon the 
marks of their own devising, even of their own favourite 
superstitions, as if they should agree together to cloak up 
that part which their souls lusteth after, even their gain 
and love of preeminence, while they display a great ap- 
pearance of zeal in contending for rules, orders, and 
institutions (which God never appointed for the heirs of 
the gospel) as if they desired to befool and beguile the 
simple, even to keep the world wondering after their own 
order. 

And seeing that such is the rage of the present day, 
that all must down before the approved rabbles of the 
times, inasmuch that they would not allow, that such 
J)lain working unlearned men as the ancient Prophets 
and Apostles, should have any testimony to bear to the 
power and efficacy of the Gospel God our Saviour, accor- 
ding to their own living experience, unless they had been 
brought up at the feet of their great learned Doctors, 
and acknowledge them as the very breath of their nostrils ; 
I say, seeing that it is even so, that now, in that sense, 
all the world wonders after the beast, as sure as in Rev. 
ISth, even saying in effect, who is like unto the beast, 
or able to make war with him ? to wliom is ascribed the 



vi 



key of knowledge, even the knowledge of the great pow- 
er of God, to whom all give heed from the least to the 
greatest, though his name and number is that of a man, 
who taketh away the key of knowledge, whose life is 
abroad in outside things, and neither entereth in him- 
self, nor sufFereth them that would to enter in. Is not 
that the creature that exalteth itself above the creator, 
even to the opening of the mouth in blasphemy against 
God and his tabernacle, and against them that sit in hea-? 
venly places in Christ Jesus ? who saith of his people, " I 
will dwell in them, and walk in them ; and I will be their 
God, and they shall be my people" 2 Cor. 6 — 16. but now 
the effect of such great and precious promises have been 
set at naught, by all of every profession whatsoever, that 
set up man'^ succession, dominion, seat or authority, as 
God, to rule in his temple, by what name or authority 
soever, whither by usurping a pretended line of succes- 
sion from the Apostles, or by setting up university or 
other orders and degrees of man-made faith and ministry, 
of the man of sin ; but Christ is the author and finisher of 
the true faith, which stands in the power of God, 
and gives the victory over to sin, self, and the works 
of the Devil ; but that faith which stands in the traditions 
doctrines and commandments of men, gives no victory over 
sin or corruption, but rather " corrupteth from the sim- 
plicity which is in Christ" according to Col. 2 — 8 and 2 
Cor. 11 — 3. so the faith which men prescribe, is so far 
from giving victory over the corruptions which are in the 
world through lust, that it rather corrupteth from the sim- 
plicity which is in Christ ; yet is not this what all the 
world wonders after ? and have not all Nations drank of 
the cup of the deceit thereof? even as J. M. doth assert, 
that no better fate should await the heirs of the gospel, 
than to be brought into bondage to such rabbies as him- 
self, nay, nor even allow the Lord to speak to his creatures 
through any medium beside themselves, even to the world's 
end. 

I say then ; that such reasons as the above, causeth me 
to cry out of violence; yea even of violence done to the 
power and simplicity ot the ever blessed truth ; and see- 
ing that such violence is held forth publicly, and eagerly 
promulgated, and the people love to have it so, why then 
should I altogether withhold my mite of bemoaning, 
because of these things, but even to assert (as I believe) 
that the Lord hath ordained plentiful means of salvation 
and redemption, even for us, who are called laicks and 
rustics, though we should not know a Pope,. Prelate, or 
Doctor on earth ; and seeing that such have made a mighty 



vii 



bluster in the world, in order to scare all under their dc 
minion from thinking for themselves, and trusting the 
liord alone ; who should hinder me therefore, to call 
on my fellow rustics, to assert our privileges, freely offer- 
ed to us in the gospel, and therein so to mind our calling, 
as to beware of slighting or despising the mercies of God, 
by ascribing unto man (or his learning, rudiments, 
or traditions) any part of that redemption which comes 
by Jesus Christ alone ; yet in what I here set forth, I am no 
man's copy, nor have I taken any man's line made ready 
to my hand, but commend it to the conscience of the sim- 
ple-hearted, though not to excite curious speculation in 
any wise. 

And although I have nothing to boast of, but one self- 
evident sense of my meanness, nothingness, and manifold 
infirmities, (perhaps the meanest that over undertook so 
formidable a task,) which makes me conscious that I shall 
not do justice to the undertaking ; howbeit I may ac- 
knowledge, that if I had kept my place and habitation in 
the power and simplicity of the truth, I might say even 
in my small measure, that God is still choosing the weak 
and foolish things of this world, to confound the wise, 
and to bring to naught things that are mighty, even for 
the magnifying of His own power, and that no flesh should 
glory ; but I feel that the following lines fall sadly short 
in that behalf ; yea, even for want of that thorough purity, 
which alone is sufficient for such things ; and moreover, 
I regret, that it cannot comport with the weight and so- 
lemnity which should clothe a religious subject, for this 
reason also, even because of the gross carnality of that 
spirit with which I have to contend, which cries up 
carnal ceremonies, and therefore, must sometimes be 
reasoned with in that circle wherein they are compre- 
hended, yea, and must often be met in language very 
revolting to human nature to have to express, in order to 
do justice to the subject, that so they may be left without 
excuse. 

And thus, for divers reasons which I shall not now enume- 
rate, this undertaking appears to me so formidable, that I 
enter on it with feelings of dismay ; yet not in any wise 
because I seem as ignorant of the rules and method of 
controversy, as I am of languages, or even the rudiments 
of grammar; nay, but that is rather the very reason why 
I should make this attempt ; even because, (while I am 
far from undervaluing learning in its place,) I know right 
well, that if I was what I should be to God word, He 
would enable me to write as I ought to do, even as a 
testimony against such as despise the unspeakable gift of 



His good spirit, and revile all that make profession tiiere«* 
of, in order to exalt themselves. 

Yet, I am thereby utterly proscribed by J. M. and all 
his priesthood, as may be seen throughout his volume ; 
and I have likewise been witness to their discussions, 
wherein the priests did protest against joining in any dis- 
cussion in which a layman (as they call them) was allowed 
to meddle, or even express a sentiment; which anti- 
christian conclusion was agreed to by men of other pro- 
fessions also, even while they had the assurance to con- 
tend for liberty of conscience in the face of the world, as 
if they concluded that a layman should have no consci- 
ence, and of course, should have no such liberty or privi- 
lege ; and therefore, the following pages are mainly de- 
signed to assert and contend for that gospel privilege, 
against w hich priestcraft hath waged war these many ages ; 
1 say even to assert, that true religion is a matter of 
conscience, between God and the soul rather than of 
learning, sophistry, signs, or ceremonies, or the com- 
mandments of men ; this I assert under manifold discou- 
ragements, being only sustained by a consciousness of 
unfeigned good will to men. 

And moreover, it behoves me to endeavour to stand 
clear of their blood, even though many should be sorely 
offended, and it cannot be otherwise with those in whom 
the cause of offences is not removed, and ixfo will ber 
to that mind; howbeit, I disclaim contending for religious 
tenets in any wise, nay, I have no narrowness, neither 
would I interfere with the ceremonies of any people, but 
rather avoid remarks thereon, while yet I deplore and 
expose the subtilty w hereby they are defended ; and 
therefore, if I contend with J. M. about forms and ceremo- 
nies, 1 only do it in order to shew the emptiness and un- 
profitableness thereof, against the challenge he holds 
forth to prove them gospel ordinances ; even while I have 
endeavoured as much as may be, to keep within the com- 
pass of his own controversy, respecting those things 
whereof he glories, without making such remarks upon 
liis people as I might have done, had I followed his ex- 
ample ; yet to deal honestly even so far as I go, I must 
Ivrite things that will seem sorely offensive, even to Pro- 
testants, as well as to some of my fellow-countrymen^ 
who desire to be in bondage to such teachers as J. M,, 
yet I should be grieved to hurt their feelings unprofitably, 
and should be guilty if 1 were otherwise minded, for I 
have spent much of my lifetime amongst them, to whom 
also I am indebted for many a kind turn, and their poor 
are often brought very near to my heart | nay, 1 respect 



ix 

and esteem many of them, and I can give them no stronger 
proof of my good will and hearty desire to serve them, 
than thus to appear as a fool or laughing-stock for their 
sake; it has been no small cause of heaviness and trouble, 
to have observed how much frothy declamation has been 
substituted for sober reasoning, by that foaming frothy 
spirit, which rules in such as are more zealous for a par- 
ty than for piety, even in divers professions. 

But all party or politic motives I utterly disclaim ; and 
although his book appears such a compound of religious 
and political controversy, as no believer in the solemn rea- 
lities of eternity should mix up together ; yet the reader 
may take notice that I have nothing to do with politics or 
state affairs ; nay nor have I a temptation that Way, and 
may add, that were I influenced by the most distant politic 
motive, I dare not then put pen to paper on matters of 
such weight. 

And moreover I know not even one individual that 
would approve of my writing in this v, ay, and of course 
none beside myself are accountable for even one line 
of it, nay but such as would fully concur in the sen- 
timents I express, might be most of all opposed to it, 
even to say, answer him not a word; others again 
would say, that all that can be said has been said al- 
ready, even of old, and such as will not take heed thereto 
are deservedly left to themselves ; still I should answer 
such, that I abhor sullen silence, and believe there are 
yet many, worthy to be reasoned with, even though the 
far greater number would deride it altogether; inso- 
much that I must not seek to please anybody nor even 
myself neither. 

And they that know my manner of life, can bear 
me witness that I have been no busy body in other 
mens' matters ; nay but what if I should say,* that were 
1 to slink away froui making this feeble attempt, death 
might then appear as a king of terrors, seeing v,e 
could not speak our mind in the grave ; 1 only de- 
sire to be found faithful, and in truth and simplicity 
to be manifest to the conscience of such as are sincere 
to what they know, who should rather be reasoned with 
than passed by in sullen silence, even while I fully 
believe, that none would be bettered by being- persua- 
ded through dint of argument (or the clearest of 
reasoning) unless accompanied by a corresponding 
heartfelt conviction, seeing that my sole aim herein, 
is to endeavour to prove, that the rule of a true 
believer must be according to heartfelt conviction, 



and not according to any prescribed system or compact, 
that ever was devised or upheld by carnal men, or their 
synods or councils ; seeing that no name nor profession, nor 
knowledge, nor belief, nor practice, nor all these to- 
gether, nor any other thing, can constitute a true member 
of the church of our Lord and Saviour Jesus Christ, 
without a change of heart ; and that such change can only 
be wrought by Him alone that made the world, by whom, 
and of whom, and for whom are all things ; to whom be 
honour and power everlasting, so let it be ; and that thou 
reader, with my own poor soul, may be found such mem- 
bers at the great day which hastens apace, is the earnest 
and fervent desire of 



THE AUTHOR. 



(XI) 



Explanatory Advertisement. 

To any that might take offence at the boldness of the 
following pages, I would say, that it is only the earnest 
interest I feel for the cause, that gives me that degree of 
innocent boldness, which may appear contemptible to such 
as care for none of these things ; while yet I take nothing 
from the worldly consequence of any people, or their 
profession ; nay I only assert, that the antiquity, greatness, 
or splendor thereof, is so far from being a proof of safety 
and infallibility, that such as were highly esteemed and 
admired by the world, have been full as subject to error 
and delusion as any people whatsoever, and leave the reader 
to judge whether I make good that assertion; and while 
the forepart of the work is mainly designed to exalt and 
distinguish the biessings of the gospel state, from the glar- 
ing absurdity of J. MUner^s claim to exclusive infallibility 
' and dominion over the church of Christ ; I mean also hereby 
to refute that common cavil of the infidel, who is ever and 
anon exclaiming, that the Christian religion is only a mere 
fabrication of priestcraft, which yet might well be asserted 
of that which J. M. holds forth as such. 

Yet let us remember by tlie way, that the high road to 
error and delusion is, to be forward to magnify our neigh- 
bours' faults above our own ; and if we see this to be the 
rock whereon others have split, let us then take warning 
and admonition thereby, and not be satisfied with merely 
gazing on their harms ; and therefore, let no one suppose, 
that 1 mean in any wise to make light of the faults or fail- 
ings of such as profess the reformation, or that I endea- 
vour to keep their sins in the back ground, far be such a 
design from my heart ; nay I rather mean hereby to bring 
our faults and failings before our face, if haply we may 
yet see them and amend our ways, seeing that even our 
very supineness, and luke-warmness, in regard to the 
concerns of our everlasting condition, may prove as dan- 
gerous as any state we could fall into. 

But whereas J. M. holds forth a challenge, to prove 
that all true christians the world over, hath been, and 
ever shall be subject to the dominion of his priesthood 
(and cannot be otherwise according to the will of God); 
and that their seat and authority was established by the 
Popes and their councils (who were under the dominion 



xii 



of th6 Roman Empire) even referring to that of Peter be- 
ing put to death at Rome, &c. and so he asserts that their 
order and such as they approve, hath been the only and 
alone true church that existed since the Apostles' days ; 
and that all that ever separated from them are cut off as 
withered branches, heretics, &c see his Apostolical tree, 
or rather the whole volume ; therefore, the first part of 
this work is opposed to that barefaced calumny against the 
Redeemer's Kingdom, wherein J. holds it forth 
by consequence, to be so far of this world, as to be subject 
to the very nod of the whimsies and caprice of kings, 
priests, princes, states, nations, or empires of the sons of 
earth ; I say then, I mean herein to oppose the like asser-. 
tion, seeing the Lord never left himself without witnesses 
in any age ; nay but even from the very days of Constan- 
tine, there hath been raised up, such as always bore a 
clear and steadfast testimony against the pomp and abuses 
of state religions, and especially against that in the impe- 
vial hierarchy of the court of Rome ; though such wit- 
nesses were variously denominated throughout many ages ; 
even among those called Novatians (Puritans) Pauli- 
tians, Aibigenses, Waldenses, &c. 

And therefore, if the term catholic or heretic, &c. be 
found herein, 1 may inform the reader that 1 use no such: 
term?, except by way of quotation. I call no man either 
catholic, or heretic, or antichrist, nor angel, nor devil, as 
I judge no man ; and if it be objected that I have not 
given the title of saint to the Apostles, &c. I may answer, 
that 1 deem it more consistent to call them by the names 
they are called in scripture ; seeing that to say Peter, 
James, John, Stephen, &c. should be deemed rather more 
dignified than even that of saint itself, when applied to 
the Apostles : — Neither would I apply the title of anti- 
christ, or Babylon, &c. to any church exclusively, seeing 
that rather implies a spirit of falsehood, error, and confu- 
sion, which is only applicable to any people as they shew 
forth the fruits thereof. — And although I have used the 
term Babylon very frequently, yet not in any wise because 
J prefer that term ; nay but merely took it as it occurred, 
deeming it jas clear and simple as any other, to shew 
forth the way, working, dominion, fruits, and end of 
man's fallen wisdom and carnal mind, even as set forth 
throughout the Scriptures from Genesis to Revelations, 
to demonstrate the same both in the mystery and history 
thereof. 

Yet far be it from me to undervalue one system in order 
to draw people over to others ; nay I equally disclaim all 
that is of man's device in religion^ as mere man, of what 



xiii 



profession soever he may be, inasmuch as 1 believe that 
there can be but one true religion in all the world, namely, 
the work of the spirit of God in the soul of man, which 
alone can enable him to believe in God, and love Him 
above all, and his neighbour as himself, and bring forth 
fruits conformable thereunto, which comprehends all the 
religion I desire to see promoted* go too then, O man, 
wouldst thou be preserved from strong delusion ? Beware 
then of gazing upon the failings of others, tor any other 
end but to help them, or to admonish thyself of the dan- 
ger of thy own standing, seeing there are many bye-ways, 
and but one straight and narrow way, even the way of the 
Cross ; look then to your foundation, O ye Protestants and 
Dissenters, and beware of taking up a false rest in your 
own favourite modes or systems, lest a pretended re- 
formed or Protestant state religion, should prove as great 
a snare to the daughters as ever it was to the mother. 

To place dependence upon any profession or any man 
whatever, may prove the high road to error and delusion, 
•eeing that even the highest profession will be of no avail 
to the workers of iniquity in the great day, as we may read 
in the I3th chap, of Luke: neither can a mere profession 
redeem the soul nor cleanse the conscience ; nay but the 
profession of him that takes on to do that work for another, 
w hich none but God alone can do, may tend to defile the 
conscience, and accumulate iniquity ; and therefore, shall 
I say, that the many sects whereof J. M. so loudly com- 
plains, is rather pleasing to me than a matter of lamenta- 
tion, inasmuch as divers modes of religion (while each 
aims at the same end) may rather tend to purge the whole ; 
and if as pure an aggregate, surely that is a much more 
desirable state of things, than one monstrous compact, 
whose over weemug Jilthiness might accumulate perpetualli/ 
without a check or rival; nay but in the present state of 
things, I could prove to a demonstration, that even many 
sects have had their use, but shall leave that for an abler 
hand, and proceed to a more solemn theme, even to prove, 
that it is not an empty profession, but righteousness 
(which must exceed that of the Scribes and Pharisees) 
that will avail in the great day, which will inevitably 
overtake us all. 



SECTION I. 



OR INTRODUCTION, 

Shewing J. Milner^s Rules of Faith to be mere 
subtle Jictions* 

TT is no marvel that I should be backward to determine what 
manner of answer would be fitting for J Milner^s book^ 
entitled " The End of Religious Controversy shall I say, well 
would it be for the human race, if all such subtle windings," and 
specious deceptions, were come to an end, by means of the 
truth piercing the heart of mankind, to the rending of that veil 
which the serpent (through the instrumentality of self-seeking 
men) is labouring to spread over the Nations. 

That book he states to be a course of letters, which passed be-* 
tween himself and some Protestants and Dissenters of New Cot- 
tage near Bristol, but not published until above 15 years after 
some of them are said to be written; but whether his letters 
are real, or fictitious, I shall not contend about, seeing he 
has set his name to the book ; neither need I have noticed their 
authenticity, but that I would not be understood to take them 
(all as they are) to be genuine, especially, as he acknowledges 
that they were altered, see address, page 1, but how letters 
could be altered, and yet be the same still, is out of the 
reach of my comprehension ; if he means that he simply decli- 
ned to publish some of the letters, that is not altering but 
abridging, which he knew full well how to express ; and if any 
man, through design, would either add, or take away, even 
five words of my letter ; and then set my name to it, and pub- 
lish it as genuine, I should account it base usage indeed, 
even so vile, that whoever could be guilty of such an act, might 
commit any crime in the same mind ; but to play the like trick 
on a religious subject, should aggravate the crime beyond mea- 
sure; how a man could face the world, with his own and other 
mens' names affixed to letters, and yet say they were altered, 
and not to blush for very shame, is what I cannot account for, 
unless to say, it is quite of a piece with him who asserts, that 
their Bishops are the same now as the Apostles were, though 
we know they are sadly altered ; I feel pity from my very heart 



g 



BEMARKS ON THE CRAFTY FICTIONS OF HIS RULES OV FAlTHo 

for such a man, but more pity that a brave people should bf. 
leavened with such old filthy leaven. 

I say again, hovr should I frame any answer suited to the pur- 
pose ? nature itself recoils at language that would do it justice, 
so as to deal with just weights and righteous measure, to meet 
such an unaccountable heap of assertion and contradiction.—^ 
Behold a great learned divine of high account in the world^ 
setting out in the language of extolling religious investigatioa 
and search after truth, nay he even affects to bewail that " the 
" multitude in this age of infidelity and dissipation, nauteate 
" religious inquiry and investigation ; and when they must hear 
them ; like the Jews of old ; they say to the seers, see not; 
and to the prophets, prophecy not to us right things ; speak 
" unto us smooth things ; prophecy deceits — Isaiah xxx. — 10. the 
critics and reviewers are, for the most part, as smooth in 
this respect, as the prophets ; if they lead the public opinion 
in matters of less consequence, they follow it in those of 
greater." See his address, page 28, and in letter il. he speaks 
in the like strain, quoting ''as Peter inculcates, each christian 
*' ought to be ready always to give an answer to every man that 
asketh him a reason of the hope that is in him." 
And yet, with many such like high-sounding professions of 
freedom and liberality, he proceeds to write or publish a book 
of 550 pages, in order to prove that people should not dare at- 
tempt religious investigation ; and that such plain honest herds* 
men, laymen, fishers, and mechanics, as the ancient Prophets^ 
and Peter and his fellow disciples were, should have no qualifi- 
cation or right, to investigate by religious inquiry and search 
after truth ; nay, he even takes on to deny them the very means 
of attaining the knowledge of the truth, or way of salvation 
(only as men of his own order should dispense it) wherein he 
denies them the inspiration of the Almighty, and the Scriptures : 
Alas, how shall we account for such contradictory assertions 
being set forth before the face of the people, unless the author 
did really believe,' that such rabbies and doctors as himself, 
had made a monopoly of all the common sense in the world, 
even as he says they should do of the Scriptures and the spirit 
of truth, seeing that to all others he will only allow a supposed 
inspiration at best (which he calls fallacious) and no Scripture 
but as they should dispense or interpret, (quoting; that they 



s 



filMARKI ON THE eRAFTY TICTIONS OF HIS RULXS •? FAITK. 

are their own goods or property, &c. ? See letler x., page 90^ 
and letter xii., page 118. 

Hence it appears he would not allow, that people should even 
dare to use their reason, or yield to conviction (if he so much 
as admits they have any such gift or faculty) but that what- 
soever such doctors may say, should never be once called in 
question, whether right or wrong, true or false ; nay, though it 
.be never so wild or contradictory, even as the very Moloch of 
the times. — And moreover, while they exclude all such men, at 
this day, as the ancient Prophets and Apostles, they compliment 
them with the title of saint and holy father, saying, they them- 
selves are their successors. 

J. Milne r has avowed himself as a spokesman of such lead- 
ers of the people, as have received a peculiar patent or charter 
from Heaven, to conduct all nations thither, while they utterly 
reject and condemn all that hold it possible to be saved without 
them ; and sorts out all that are not led and guided by them- 
selves, under the titles of Infidels, Jews, Schismatics, or Here- 
tics, &c. ; and so holds forth their own particular institution of 
creeds, traditions, and commandments of men, to be the high 
way to Heaven, instead of the plain way of holiness ; and is not 
that the curse gone forth throughout multitudes, nations, and 
languages ? Insomuch that I might have taken less notice of it, 
if none besides his own people were concerned in this matter; 
but where is the gathered society of professed christians at this 
day, that have not put some favourite piece of priestcraft into 
their buildings ? Nay, even while they appear loud against it, 
are they not still setting up some favourite rite, ceremony, or 
human invention, to bewitch the poor soul (after ha^ng begun 
in the spirit) to take up a false rest in carnal ease and self-secu- 
rity even in the works of the flesh ? Like the Galaiians^ see chap. 
In. — 3. and what state could be more deplorable ? 

But Christ remains to be the true and living way, as saith the 
Scripture, Jo/j«xiv. — 6. and He alone is the way of holiness, in whom 
the fool shall not err, Isaiah xxxv. — 8. while a bare profession, 
likeness, or imitation, is none of the way of holiness, nay, but 
rather a source of delusion for the poor soul, to take up a 
Test in any imitation of man's devising ; oh then, how important 
Is that solemn memento^ None is good, save one, that is^ 

G 



4 



REMARKS ON TEE CRAFTY FICTIONS OF HIS RULES OF FAITH, 

God !'* and let us further take notice, that it was spoken to on^ 
who was asking the v, ay to eternal life, even to a high orthodox 
professor, willing to justify himself in the M'orks of the law, yet 
he was warned not to follow the example of even the priest or 
levite ; nay, but rather to do like him they called Heretic or 
Samaritan, wherein his deeds were more excellent ; compare 
Luke X. — 25. to the end with chap, xviii. — 18., &c. 

J. Milner (after arranging his rules of faith, or methods of 
finding out the true religion) sorts out all the Christian profes- 
sors of these times and nations, dividing them into three different 
classes, which he says, have adopted three different methods, or 
rules for the discovery and practice of their religion ; two of 
which rules he calls fallacious, and the other, a true unerring 
rule : which of course is his own, which he says, " Is the word 
of God, at large, whether written in the Bible, or handed 
down from the Apostles in continued succession by the Catholic 
Church ; to speak more accurately, besides their rule of faith, 
which is scriptnre and tradition. Catholics acknowledge an 
unerring judge of controversy, or sure guide in all matters re- 
lating to salvation, namely, the Church." — Letter vi., page 29. 
Of the other two rules he says, " The first consists of a supposed 
private inspiration, or an immediate light or motion of God's 
Spirit communicated to the individual ;" this he says, " Is 
quite fallacious, and was the rule of faith and conduct formerly 
professed by the Mantenists, the Anabaptists, the Family of 
Love ; and is now professed by the Quakers, the Moravians, 
^' and different classes of Methodists." — The other fallacious 
rule, he says, is, " The written word of God, or the Bible, 
according as it is understood by each partieular reader orhear- 
er of it, this is the professed rule of the more regular sects of 
Protestants, such as the Lutherans, Calvinists, the Socinians, 
the Church of England men." — Page 29. 

Now after all his plausible professions on candour, and affected 
desire to " Investigate truth with impartiality, to ackno^vledge 

it, when discovered, with candour, &c " — See his ii. iv. and 
V. letters ; and yet after all such extraordinary professions^ 
what if it should be found that he has given false statements of 
the whole (even in the very outset) or glossed them over in such 
colours, that neither of the three rules can be said to stand 
as he labours to set them forth ? 



5 



REMARKS ON THE CRAFTY FICTIONS OF HIS RULES OF FAITH. 

Nay, even respecting his own, which he calls the unerring 
rule, he says, it is understood and explained by the Church, 
even the Catholic Church ; now, could any thing be more falsely 
glossed over ? seeing,- that even according to his own statement, 
not one of the millions which profess to be of that Church, should 
proceed to deternjine any matter of faith, only as their priests 
should decide for them ; neither would he allow that any of them 
beside such priests, sh,ould dare attempt to examine or explain, 
the rule, which he calls, The written and the unwritten word," 
as may be seen in divers parts of his book : Nay, he expressly 
asserts, that the multitude should not determine any point . of 
faith, but, the pastors should not fail to pronounce an authori- 
tative sentence upon them. — See letter xi., page 114. 

Was ever the like heard, that the clergy alone should consti- 
tute the Universal Church ? as he says the term (Catholic) means 
universal, how then can the multitude which are not allowed a 
casting voice, (nay, nor even to think for themselves) be in- 
cluded in the universal Church, by which he satth, The rule 

ir understood and explained ?" I say, how can the multiiude 
which are excluded, be included in such a Church, if none be» 
si^' e • Cardinals, Bishops, or Priests alone, must determine, and 
hi} ca'led the universal Church, while yet they are so small a 
portion of it ? Alas is not that confusion even like Babel itself? 
And yet might I not behold even a still darker shade in his 
statement of what he calls his unerring rule ? Nay, were we only 
to reflect, how the Scriptures can possibly be. called the rule of 
faith ; which is understood and explained by the multitude, 
that are not allowed even a free readiug of them, without what 
may be compared to a gag in the mouth ? but this is not the 
place to enlarge, further than merely to notice how very ambigu- 
ously he has lapped up the very subject which he pretended to 
explain. 

And if he has exaggerated and embellished the description of 
his own rule, so as to give it an air or feigned appearance of con- 
sistency, certainty, and universality, which it would in no wise 
bear, even though proved by the tenor of his own book ? see 
on the other hand, how he labours to defame or distort those 
he calls fallacious rules, so as not to make them applicable, to 
those to whom he applies thera ; he saith, " the fallacious 

rule professed by the more regular sects of Protestants, is 



6' 



Remarks on tke crafty fictions of his rules of faitit. 

" the Bible, according as it is understood by each particular 
" reader or hearer of it," now I shall say littie to this, but 
leave it to whom it may concern ; yet even his own book shews, 
that such as he calls the more regular sects of Protestants, &c. 
hold an especial reference to the judgment of others, especially 
that of their teachers; howbeit, while he meant to cast upon 
them, the foul blot of presumption and selfwill, I could heartily 
desire that they did better deserve the refiroach he designed 
to cast upon them. 

But that which he calls the fallacious rule of the Dissenters, 
he aims at distorting still more, saying, their rule or method, 
consists in a supposed private inspiration, or an immediate light 
and motion of God's spirit communicated to the individual ; let" 
ter vi., page 29. — There we may see, that, in defining the rules 
they profess, he does not even mention that they have any reference 
to Scripture as a rule, which I wonder that very shame would not 
have made him admit, or how could he get over it, seeing that 
he is well aware, that the whole of them profess a most special 
and unequivocal reference to Scripture authority ; and holds, 
that all doctrine contrary thereto should he rejected ; nay, J.M, 
knowing full well that they profess them, endeavours in many 
parts of his book, to apply them by way of ridicule, as the 
source of their delusion, though here he affects to set them forth 
as not looking to Scripture as a rule ; which at the same time, 
he calls the rule of his own people, whom he would not allow, 
even a free unfettered perusal of them ; and how far all this can 
te a fair and candid statement of the case, I leave the reader to 
determine ? 

But that which is beyond all the most revolting, is, his saying, 
that " They profess a supposed private inspiration, or immediate 
light and motion of God's Spirit," which he calls quite fallaci- 
ous ; behold there, the subtlety of his subterfuge, seeing he dare 
not (in plain simple language) deny the gift of inspiration, as he 
knew that would go to deny the whole testimony of the Bible, 
from Genesis to Revelations ; yet, doth he not hold forth what 
amounts to a flat denial thereof (in a way calculated to beguile 
the unwary reader) wherein he saith of them, that believe in the 
gift of the Holy Spirit, that they profess " a supposed private in- 
spiration!" even while he knew, that the people he speaks of, 
professed no supposed or private thing : Nay, but they profess 



f 

11EM1RK5 ON THE CRAFTY FICTIONS OF HIS RULES OF FAITIT. 

the Spirit, a manifestation whereof is given to every man to pro- 
fit withal, according to Cor. xii. — 7. so that is a most sure, 
tnd not a supposed gift, and though he might think to get off 
with it, as subtlely as he slipt it in, even by saying the men in 
question are deceived, (which still is but his say so) ; yet, even 
suppose they were deceived, how could that mend the matter? 
Seeing men may deceive themselves in any thing, yea, even in 
faith or repentance, &c. which is no less the gift of God than 
inspiration ; yet, who could call faith or repentance supposed, or 
private, or fallacious ? 

Alas what can he mean by calling inspiration or the light' a 
supposed private and fallacious thing, seeing he calls the Bible 
his rule? And yet the Bible throughout, testifies of the true 
light and inspiration of the Almighty; yea, even before the law, 
and under the law ; and moreover, the Prophets foretold of the 
gospel, that it should be a ministration of the Spirit; and the 
Apostles bore testimony to the fullness thereof ; insomuch, that 
whosoever believeth not in the certainty and universality of the 
light and inspiration of God, believes not in Christ nor the gos- 
pel ; nay, but such would make the gospel times, worse than 
ever times were since the fall of Adam, and so, make the glad 
tidings thereof woful tidings indeed, if so be that it cut off all 
intercourse between the creature and the Creator? what could 
be more deplorable ? Nay, even before the flood, the very signal 
of destroying the world by the deluge, was, when the Spirit of 
the Lord ceased to strive w ith man — see Genesis iii., whereby it 
is evident, that even up to that state of total corruption, the 
Lord had strove with, and followed the disobedient by the re- 
proofs of the Spirit of Christ, yea, even while the Ark was pre- 
paring — see 1 Peter — iii. chap. 

And Moses saith, Would to God that all the Lord's people 
were Prophets, and that the Lord would put his Spirit upon 
them." — Numbs, xi. — 29. And in the days of Job, the Scripture 
saith, There is a Spirit in man, and the inspiration of the Al- 

mighty giveth them understanding;" and that inspiration was 
esteemed above the wisdom of great men, and before the under- 
standing or the judgment of the ancients ; and he that was in- 
spired in Job's days, could say, " I am full of matter, the Spirit 
within me eonstraineth me;" and he that was constrained by the 
Spirit; did all in reference to the Lord alone^ sayings, Let me 



8 



REMARKS ON THE CRAFTY FICTIONS OF HIS RULES OF FAITH. 

not, I pray you, accept any man's person, neither let me give 
^' flattering titles to men ; fori know not to give flattering titles,, 

in so doing my Maker would soon take me away," — read Job 
xxiii. — 7. to the end of the chapter; there we may see, that even 
such as J. M. would be likely to call infidels, did not blasphe« 
mously call inspiration a supposed private and fallacious rule ; 
nay, but a most sure and certain gift, beyond which we do not 
fnid them making any appeal to great councils for the confirma- 
tion thereof, nor yet accepting the persons of their rabbies, with 
flattering titles of holiness, grace, lordship, or reverend, as we 
hear now a days. 

And what should I say of the Jews or people of Israel, even 
while under the dispensation of the La v, and the oidinances 
thereof? yet who would say, that (even th^n) they were any 
ways acceptable to the Lord further than while they acted con- 
formable to the dictates of his good spirit which he gave to in- 
struct them ? nay, but being disobedient thereunto was the cause 
of all their calamities, see Nelie/u. ix. — 20. — 30. and even that 
dispensation of types, shadows, and figures, was glorious in its 
season, because it pointed to that unspeakable gift of the full- 
ness of the spirit, even of the grace and truth which comes by 
Jesus Christ, whereof Moses in the Law and the Prophets did 
write, yea, and of the fullness thereof the Apostles gave abun- 
dant testimony, even of pouring forth of the spirit in the last 
days, upon old and young, servants and handmaids, as in Joe^ 
ii. — 28. — 29. -^c^* ii. — 17. so would our Heavenly Father give 
the holy spirit to them that ask him. — Luke xiii. — 11. whereof 
I may speak more largely in its place, but thus much have I 
hinted by the way, io order to notice how he that aimed at 
slandering societies, by calling inspiration or the light a suppo- 
sed fallacious rule, hath not merely spoken evil of men, but of 
the unspeakable gift of God. 

I say, then, hath he not spoken evil of all mankind, even by 
asserting a doubt of the very existence of the main gift which 
doth distinguish them from the beasts of the field ? and so to 
place the human race upon a level with the brute creation ; and 
yet even all that might have been passed over by me, if it only- 
respected poor man ; but seeing how fearfully it tends to blas- 
pheme the promises of Christ and the holy spirit^, who could 
altogether hold his peace ? 



9 



REMARKS ON THE CRAFTY FICTIONS OF HIS RULES Or FAITH. 

And thus having made a few passing remarks, upon the plau- 
sible subtlety whereby /. M. sets forth his different rules and 
societies, in order, (as he saith,) to prove men by their fruits, 
and pass sentence upon them, I mean therefore, in the following 
pages, to notice a few of his marks or proofs, (by which he takes 
on to prove the fallacy thereof, and so to prove men heretics, 
and to justify his own priesthood ;} that we may see whether 
they be true Scripture marks, or a feigned contrivance of man's 
own presumptuous devising, even while he passeth over, or sets 
at naught, the true Scripture marks, which are giveu forth by 
our Saviour and his Apostles. 



10 



SECTION ii. 

Proving the Righteousness which J, 31, extols^ to he rather 
more wicked than the iniquit?/ he condemns, demonstrated 
hy a comparison of the Crusades, with those he calls 
German and British Fanatics, 

A ND thus he commences his proof of error, heresy, or bias- 
phemy, &c. against all out of the pale of his own society, 
saying, " I shall now proceed to shew that the first mentioned 
" rule, namely, a supposed private inspiration, is quite faliaci- 

ous, inasmuch as it is liable to conduct, and has conducted 
" many into acknowledged errors and impiety letter vi. — page 
29. — 30. and so he proceeds to instance divers sects (as a proof 
of his own assertion) which he saith run into errors and heres- 
ies by adopting that rule and points out some, who in the mid- 
dle of' the second age of Christianity, " by adopting this en- 
" thusiastical rule, rushed into the excess of folly and blasphe- 
^' my yet he says, that the strictness of their precepts, and 
^' the apparent sanctity of their lives deceived many, till 
" at last two of them hanged themselves : several other here- 

tics became dupes of the same principles in the primitive and 
"•middle ages; but it was reserved for the time of religious 
" licentiousness improperly called the reformation, to display 

the full extent of its absurdity and impiety" — page 30. Now 
let us remember as we pass on, that (even at this day) it is 
easier to call men heretics' than to prove them such; how then 
should we pass sentence on them who lived a thousand years ago, 
upon a few loose and disjointed quotations of their avowed ad- 
versaries, insomuch that it is rather probable, that many of those 
so foully slandered, never held the doctrines imputed to them, 
in the sense their adversaries set them forth ? And it is still more 
certain, that such as did hold strange notions, were not influ- 
enced by the light or inspiration ; nay, but rather by rebelling^ 
against the conviction of the Light, or Spirit of Truth, and be- 
ing disobedient thereunto, yea, and though such might even 
profess inspiratiouj still their lie is no slander upon the truth : 



li 



iinOSE j. M. CAtLS FANATICS COMPARED WITH THE CRUSADERS. 

Howbeitj many of those he paints out, even as hideous 
monsters, may have been enabled to say, by the way which he 
calls heresy, so worship we the God of our fathers, believing 
all things written in the law and the Prophets, and have hope 
toward God through the spirit and mediation of our Lord and 
Saviour Jesus Christ. 

But he proceeds, that " in less than five years after Luther had 
sounded the trumpet of evangelical liberty, the sect of Ana- 
" baptists arose in Germany and the Low Countries. They pro- 
fessed to hold immediate communion with God, and to be 
ordered by him to despoil and kill all the wicked, and to es- 
" tablish a kingdom of the just, who, to become such, were all 
" to be re-baptized." — Ibid. — and so he mentions many horrible 
acts committed by such furies, who " sung and danced on the 
scaffold, exulting in the imaginary light of their spirit;" poin- 
ting out " John Bockhold, David George, and his disciple 
Nicholas, founder of the Society called Familists, or the 
Family of Love, who were numerous at the end of the 16th 
century, about which time he saith, Hacket a Calvinist, gave 
way to the same spirit of delusion ; and so he mentions Ar- 
thington, and Coppinger, and Venner, and his fifth monarchy 
men, who, guided by the same private spirit of inspiration, 
" rushed from their meeting-house, proclaiming that they would 
acknowledge no sovereign but King Jesus." — page 31, 32. 
It would swell these remarks far beyond my design, to quote 
him particularly, neither would it prove to edification ; and as 
he saith, that he '^does not notice these impieties and other crimes 
for their singularity, or their atrociousness, but because they 
^' were committed upon the principle, and under the full con- 
viction of an individual and uncontroulable inspiration, on the 
part of their dupes and perpetrators ;" yet we may see, (with 
all his affected moderation) how careful he has been, to scrape 
up all the foulest of dirt, that he might heap it upon such as be- 
lieve in the inspiration of the Almighty ; but let me tell him in 
return, that I should not have followed him to quote these sin- 
gularities or atrocities," only in order to remind him, that they 
bear his own image, insomuch that had he even a grain of sin- 
cerity or impartiality, he might soon perceive how very similar 
such ways and doings appear, to the deeds of some of his own re- 

D 



12 



IHOfSE J. M. GALLS FANATICS COMPARED WITH THE CRUSADERS. 

nowned popes, saiats, and councils ; yet I shall not in this case 
intake comparisons with the blackest of their acts, wherein, as 
J. M. states, cKterminating canons of councils and inquisitions 
have been in full work ; Nay, but let it suffice, merely to com- 
pare them to their crusading schemes, seeing that he esteems the 
crusades worthy to be connected with the miracles of his saint 
Bernard, &c.- — Idier xxiii. pail's 80. — Note letter xxiv. page 
94, 95. 

And whereas he attributes all the madness of the Anabaptists, 
to their professing "to hold immediate communication with God;" 
might he not rather have said, that their madness proceeded from 
an excessive attachment to outward ceremonies, and carnal ordi- 
nances, like some of his own ways ? witness how deeply they 
stuck therein, when according to his own account, they "re-bap- 
^ " tized all who should compose the kingdom of the just ?" was 
not that quite of a piece with the crusaders, who thought that a 
visit to Palestine could do such wonders for the souls of men ? 

And could any thing be more of a piece with the language of 
Pope Urban the II., in the Council of Clermont, or that of Peter 
the Hermit at the head of the crusaders ? for, if John Bockold 
said, " that God had made him a present of Amsterdam, and 

other cities, and sent parties of his disciples to take posses- 

sion of them did not the Pope say to the powers of Europe 
(stirring them up to desolate nations and dethrone lawful 
Princes by the crusades ?) Did he not say to them, " go pros- 

perously, go with confidence to attack the enemies of God ; 
" let such as are going to fight for Christianity put the form of 

the Cross upon their garments, &c., rid God's sanctuary of 

the wicked, bring in the pious ?" — Clarke'^s History, vol. II. 
page 326. And did not such as went forth in that war, obtain 
Papal indulgences and remission of sins ; as if by murder and 
rapine they should secure a place in Heaven ? And so, if they 
did believe that the Holy Land belonged to them by a divine 
grant ; and that it was " impiously base and cowardly to allow 
" it to be polluted by Mahommedans ;" might not the Anabap- 

tists and fifth monarchy-men imagine by the same whimsies, 
that they had a divine right to Amsterdam or London ? I say 
then, wherein lay the diflference ? Was it not even in this, that 
they differed in the magnitude ai d extent of numbers and ini- 
quity beyond any shade of comparison ? 



13 

THOSE J. M. CALLS FANATICS COMPARED WITH THE CRTJSADfiRS. 

For the actions of Bockhold, and Venner, and th^r follow- 
ers, were soon suppressed and put down by their own follj ; in- 
somuch, that if he could look at the event with an honest face, 
Avhen he went to slander inspiration with their deeds, even sup- 
pose that was the cause, which cannot be admitted, yet suppose 
he did think so, still he might rather have said, we see how 
little credit or support such delusion or frantic deeds can ob- 
tain from those who profess the light or inspiration of God, 
seeing that such furies could not obtain the sanction of as many 
hundreds, as the crusades did millions ; nor their duration as 
many days, as the other stood years ; and moreover, when we 
reflect, that the crusading project was not the flash of a mo- 
ment, set on and promoted, merely by one Pope or one Council ; 
Nay, but was followed up forages, with a determined pace, 
and promoted by their Popes, and such as they call saints, with 
legates or bishops a head of their armies. 

And did not many enlist in their armies, for the promise of 
absolution from old sins ; while others again, might seek op- 
portunity to commit new ones with greediness, even to sin with 
all their might ; to commit more horrible crimes than was com- 
mon to mankind, even newly invented crimes ; rarely devised 
except by such as popes, prelates or tyrants ? for not to men- 
tion their massacre and plunder of the unoffending Jews (and the 
like) as they passed along ; only look at their entry into Jeru- 
salem ; that, after their horrible butchery, not only of men, but 
of women and infant inhabitants, even while wading through 
their blood, did they not proceed forthwith, to the solemnities 
of their pretended devotion, at the sepulchre of Christ? Did 
they not approach it with bare feet, uncovered heads, and lift- 
ing up of murderous hands ; as if to mock Him, who came not 
to destroy men's lives, but to save them ? Alas, how could they 
offer him a greater indignity, than while they destroy his crea- 
tures, to fall down at the same time in pretended adoration ! 
insomuch that if the image of the Cross which they carried, had 
any meaning, it went to signify their crucifying him afresh, and 
putting him to open shame even to a witness. 

Now it may appear marvellous, that a season of cool reflec- 
tion, should not have produced a deep sense of repentance in 
these pretended saints and vicars, who promoted such hideous 
crimes ? but alas ! they do not appear to have been of a repen=» 



14 



THOSE J. M. CALLS TANATICS COMPARED WITH THE CRUSADERS. 

tilig Stamp, but rather like such as would say, we thank God 
that we are not like other men ; which language seems verifi- 
ed by their measures, wherein the enormity of the crusade did 
in no wise induce the promoters thereof to retract from their 
purpose ; nay, but if they pursued it as wickedly as they could, 
"so they held on as long as they were able; even until the land 
of Palestine seemed to spew them out, after they had made 
the Christian name appear odious to the Turks and Mahorae- 
dans, insomuch that even herein was verified the predictions of 
the Apostles, who foretel the degenerate state of the Church, 
wherein even the mystery of iniquity should be made manifest, 
which had began to work, even in their days. Nay, doth not 
Peter, Paul, John, and Jude, clearly describe the sad state they 
should be brought to by means of false teachers, which should 
arise even of their own selves, by whose pernicious ways the 
way of truth should be evil spoken of? and surely their crusa- 
divig projects were not the last of the many scandals, which 
false teachers through covetousness (or love of pre-eminence) 
hath brought into the churches, just as the apostles foretold 
should come to pass, even within; not by such as should leave 
the Church, nay but mark, all within, saying, " they ahall 
enter in" " bring in" " crept in, &c." — read jicts xx.— 29. 
2 T^ies. ii. 2 Peter ii. — 1. — 2.— 3. Jude iv. and see if they have 
not been literally verified even in this thing. 

Alas what worse could enter in among them, than those rab- 
bies, which sent the people on to Jerusalem for to fight and wor- 
ship, even while they pretend to explain our Lord's words, 
which saith, " my kingdom is not of this world : if my kingdom 
were of this world, then would my servants fight ; but now is 
my kingdom not from hence ?" — see John xviii. — 36. And He 
saith, " ye shall neither in this mountain nor at Jerusalem wor- 
ship the Father, but in spirit and in truth ;" yet have not the 
false teachers (through covetousness or thirst of power) made a 
sad havoc of the poor flocks, of whom they made legions of ini- 
quity, by reason of whom the way of truth was evil spoken of? — 
How could they give greater cause for the christian name to be 
evil spoken of, than v/as done in this thing wherein they raged 
and foamed out their own shame (as saith the Scripture) even as 
in that wherein the crusades behaved so arrogantly? Alas was 
there ever more infamous heresy, than to professs Christ ia 



15 



THOSE J. M. CALLS FANATICS COMPARED WITH THE CRUSADERS. 

words, while thus by their works they deny the Lord that 
bought them ? — see ii. Peter 2. — I. 

I have dwelt upon this comparison far beyond my bounds of 
brevity, because it seemed of necessity that I should glance at 
that which might fill a volume ; seeing how frequently the wild 
actions of Bockhold and Yenner, and the like, have been over 
and over again repeated, both in large assemblies, and in print, 
and now by J. Milner ; all with design to slander such as pro- 
fess to believe in the inspiration of the Almighty, or to slander 
all that believe in the sufficiency of the grace and truth which 
comes by Jesus Christ ; and seeing that has been a work of 
priestcraft; I think right to remind such to look at their own 
ways, rather than to learn to blaspheme, seeing how near a kia 
to blasphemy, is that of labouring to slander those that believe 
in the light, by charging upon them the very crimes which they 
always disowned and abhorred, while yet the Priests might be- 
hold a world of crimes, still more atrocious, which they them- 
selves approve, yea, and call the promoters thereof, saints and 
holy fathers, but that is a wo-iderful belief, to think that the 
multitude of sins, and the antiquity, pomp, and greatness of 
such as promoted them, should consecrate and sanctify the 
blackest of crimes. 

I can no otherwise account for his setting forth the pitiful 
madness of Bockhold and Venner, &c,, and their few crazy 
companions, as an example and test to prove the fallacy of in- 
^piratioi), even while they were disowned by such as professed 
to believe therein, while yet at the same time, his own Churchj 
which he saith is infallible and could never err, holds forth 
greater enormities, even in the crusndes and other such like 
deeds, and that not barely in one or two cities or kingdoms, for 
a few days or weeks only, nay, but as far as they could reach 
throughout Christendom, even for centuries, while they could 
hold it up; far beyond any shade of comparison with those he 
calls German and ^British fanatics ; nay, but how far did they 
outstrip them, even in the most arrogant and abominable part 
of their iniquity, wherein they took on to grant their crusaders 
indulgences or what J. M. calls passports to Heaven, even to 
them who should fight most w ickedly ? yet w^e do not find that 
poor Bockhold or Venner ever promised the like indulgences to 
their crazy adherents ; and as I said, if such be the deeds of 



16 



REMARKS ON THE DAYS OF CROMWELE. 

those which J. M. saith cannot err, while he mentions the cmsadet 
in a high tone of approbation ; why then should he labour to heap 
up the like as a slander against such as believe in the light and 
inspiration of the Almighty, even while they utterly disclaim 
and abhor such deeds ? 

Thus have I over-passed due bounds on this sickly subject, in 
order to provoke some men to a consideration of these things, 
that they may learn not to blaspheme, lest they even hang as 
a judgment over the nations, believing as I do, that there is no 
blasphemy more dangerous, than to aim at slandering the light 
and inspiration of God, for the exaltation of their Priesthood, 
yet is not the hypocrite who can wink at these things, for the 
sake of a deceivable confederacy, still more guilty than even the 
Priests which utter them, while they know not what they do ? 
but I can only say, oh ! that they could lay these things to heart 
before their day be over. 

J. Milner continvies ; I pass over the unexampled follies, 

and the horrors of the grand rebellion, having detailed many 
" of them elsewhere ; it is enough to remark, that while many 

of these were committed from the licentiousness of private in- 
" terpretation of Scripture, many others originated in the enthu- 
" siastic opinion which I am now combating, that of an im- 

mediate individual inspiration, ecxual, if not superior, to that 

of the Scriptures themselves" — page 33. 

To all which I may only say, that if he had known the Scrip- 
tures or the spirit of God, he should not have set forth the fol- 
lies and horrors he alludes to, as the effect of either ; seeing 
that follies and horrors are rather the consequence of man's re- 
belling against the reproofs of inspiration, and Scripture 
admonition ; insomuch that if he had any fear of God before his 
face, he might have reflected on very diiFerent causes for the 
horrors of rebellion, than the profession of Scripture and revela- 
tion, nay, might he not rather say, that the iniquities of both 
priests and people had been so filled up, that divine justice 
brought on them a day of visitation ; howbeit, even suppose 
wicked men did profess Scripture and the influence of the spirit 
(and had even felt the efficacy thereof) while yet they did des- 
pite thereto, and acted quite opposed to their profession ; pray 
should their crimes be charged upon the very thing they rebelled, 
against, and did despite unto ? 



17 



REMARKS ON THE DAYS OP CROlIWBil.. 

Is not that as much as to say, that religion is a dan^eroui 
thing to profess, seeing how many of the professors thereof have 
done wickedly ? and would not a man be very wicked indeed^ 
who should slander religion with the deeds of such as do despite 
thereto, and charge their actions upon men that abhor and dis- 
own them ? surely that would be base usage indeed ; but is not 
his own image stamped upon all such slanders ? are they not the 
discordant notes peculiar to his own cage, who are so hardened 
as to say infallible, and that we can never err ; even while they 
might read the multiplication of errors, could they but count the 
number or the name thereof, nay, even causing the people to 
€rr ? hath he not charged men with errors which they deny and 
abhor, while himself and his fellow Bishops and Doctors retain 
the like errors themselves, if not far worse, (as I shall prove 
in its place) and so they plead for, and approve of all the wo- 
ful crimes that ever their forefathers committed, saying, that 
they can never change, but ever was and is the same still ; even 
as if their song, that the Church is infallible and can never err, 
should transubstantiate or consecrate all crimes ? is that proving 
men by their fruits (as oar Saviour commands his followers) 
while they enjoin the people to believe whatever they believe 
and teach? see Mer xvi. — j)age 21. 

But lest I should be misunderstood, let me say, that I had 
mot the most distant view of giving any opinion upon what h« 
calls the grand rebellion ; believing, that such overturningSj 
"were according to the permission of an overruling power, which 
may suffer the potsherds of the earth to dash against each other, 
even for the accomplishment of his own purpose; but it is remarkable 
that J. M, should appear as hostile to moral, as he is to religious 
reformation which yet is no wonder, seeing that either might 



* Far as I should be from advocating the measures of whr^t J. 31. calls tlie 
grand rebellion; yet nevertheless, on the other hand, I might challenge him 
to point out a king, pope, nation, or government, that ever fully understood 
a poor man's right (standing in the presence of great men of the earth) from 
the age of Constantine until the days of Cromwell ; I say, even throughout 
the administrations of all his renowned popes, councils, emperors, or kings, 
with all their boast of justice and impartiality, let him shew, if he be able, 
that ever thev sustained a system that secured the poor man's just right, or 
even unders ood the meaning or extent thereof (on gospel pr'ncipks, consist- 
ent with che tenor of the New Testament) compared with those laws which were 



18 

aEMARKS ON THE DAYS OF CROM-V^ELt. 

shake the seat of old mother, which had long sat as a queen, saj-- 
ingj that her mountain could never be moved ; howbeitj \tc 
must acknowledge, that it is not the business of righteous men 
to render recompense to any measure of iniquity that may be fill- 
ed up ; seeing that recompense belongeth unto him, who may 
permit the vessel of wrath, fitted (by their iniquities) for des- 
truction, to dash each other, even to the bringing about of his 
own great purpose, who rules in the kingdoms of men, and over- 
turneth corrupt governments, and corrupt Churches, and dis- 
poseth of them as he will, whatsoever the sceptic priest may as- 
sert to the contrary; sol leave the reader to see, whether all 
his labour to prove the fallacy of inspiration, hath proved any 
thing more than the fallacy of himself and his slanders. 



made in the days of Cromwell, even though they were times of sore judg- 
ments and fury poured forth. 

Nay, but what if I should go still further, and say, that the pulling dovvB 
•f old unrighteous laws, and the setting up of the laws which were brought 
in in them days, have proved as a blessing even to surrounding nations, being 
then settled upon so firm a basis, that even the rulers that deride them, have 
not been able to set them aside ; nay, but they have rather made head against 
despotism, even to this day. — And therefore, seeing those laws tend so far to 
check the despotism of kings and priests, it is no marvel then, that they 
should be deemed a great abomination in the eyes of J. M. and his priesthood , 
lyho desire to uphold the despotic sway of such orders to the world's end. 



10 



SECTION III. 

Charges against George Fox and his friends^ repelled 
and refuted, 

"J" MILNER continues, " it was in the midst of those religi- 

®^ • ous and civil commotions, that the most extraordinary 
people, of all those who have adopted the fallacious rule of 

" private inspiration started up at the call of George Fox, a 

" shoemaker of Leicestershire. — His fundamental propositions, 
as laid down by the most able of his followers are, 4hat the 
Scriptures are not the adequate primary rule of faith and man- 
ners, — but a secondary rule, subordinate to the spirit, from 
which they have their excellency and certainty : that the tes- 

^' timony of the spirit is that alone by which the true know- 
ledge of God, hath been, is, and can be revealed * ; that all 
true and acceptable worship of God is offered in the imme- 

*^ diate moving and drawing of his own spirit, which is neither 
limited to places, times, nor persons ; such are the avowed 

^' principles of the people called Quakers ; let us now see some 



* Pray, wherein lieth the fallacy of believing, that the certainty and ex- 
cellence of Scripture, can only be known by the Spirit? will he alJow the 
Scriptures to be things of God ? if so, they can only be known by His Spirit, 
according to I Cor. ii. — 11. Alas ! how lightly do they esteem the Scriptures, 
who would not allow that they need a corresponding principle to make them 
effectual ? and what principle can that be, but a measure of the same Spirit 
by which they were given forth? 

I may ask (for example) could even Ihe concerns of life be understood 
without the rational faculty ? nay, would it not be debasing the very learning 
of the learned, for to say, that it should only be known by birds or beasts, 
&c, ? so the Scripture saith, " as the things of a man, are only known by 
man," (that is by a corresponding faculty) " even so the things of God knoweth 
no man, but the Spirit of God" — I Cor. ii — 11. and he that believeth not in 
the excellpnce and certainty of the Sp-rit, believes not the Scriptures, nor 
the promises of the gospel ; neither can such be a christian, but is an inhdel 
at heart let him profess -svhat he may ; as may be proved by the following 
parts of Scripture, and many others of like import- Luke xi. — 13. John iv. 
23.-24. and xiv.— 16 — {7 — £6. and xvi.— 13. Acts ii,— IT, Roms. viii. 
Heo. viii.— 10 —1 1, and x.— 16. 2 Peter i.— 19.— 20,— 21. 1 John ii.— §7. 
and iii.— &c. 

£ 



20 



CHARGE* AGAINST ». FOX & HIS FRIENDS REPELLED & REFUTES* 

" of the fruits of those principles, as recorded by themselves m 

^' their founder and first Apostles." 

And so he proceeds to quote, as a proof of the fallacy of in™ 

Spiration, that " George Fox tells of himself, that at the be- 
ginning of his mission, he was moved to go to several courts 
and steeple houses, &c. to warn them to leave off oppression 
and oaths, and to turn from deceit, and to turn to the Lord ; 
on these occasions the language and behaviour of his spirit, 
was very far from the meekness and respect for constituted 
authorities of the gospel spirit, as appears from different pas- 

^' sages in his journal. He tells of one of his disciples W. S. 
M'ho was moved of the Lord, to go at several times, for three 

" year%, naked and barefoot before them, as a sign unto them, 

^' in markets, courts, towns, cities, to the priests' houses, and to 
great mens' houses, telling them; so should they all ba 
stripped naked. Another friend R. H. was moved to go into 
Carlisle steeple house with a white sheet about him. We are 
told of a female friend who went stark naked, in the midst 
of public worship, into Whitehall chapel, when Cromwell 

" was there ; and another woman who came into the Parliament 
house with a trencher in her hands, which she broke in pieceS; 
saying, thus shall he be broken in pieces. One came to th« 
door of the Parliament house with a drawn sword, aud wound- 
ed several, saying, he was inspired by the holy spirit to kill 
every man that sat in that house." 

Such are the instances which J. M. cites, as the fruits of those 
he calls the dupes of a supposed private inspiration ; most of 
which are fair quotations, others false or distorted, as applied to 
the people called Quakers ; but why should we wonder at any 
thing he might advance, seeing that he is not ashamed to hold 
forth the outgoings of James Naylor, as a proof of the fallacy 
of inspiration, even while he knew full well, that J. Naylor 
himself had condemned that part of his conduct alluded to by 
J, M. and his friends never owned it. 

Now it remains to be seen, whether by such quotations he 
can any ways prove the fallacy of inspiration ; and seeing that 
he first mentions G. Fox ; let us look then, hcyw far his design 
is promoted by the accusations which he brings against him ? he 
accuses h'm of being moved to warn people in divers places^ 
" to leave ofi: oppression; oaths, and deceit; and to turn to tke 



2i 



CHARGES AfiAlJfST fi. ¥0X & HIS FRIENDS REPELLED & RErUTED.' 

" Lord." Now what great crime in all that ? although Milner 
may think it very vile to cry against oppression, oaths, and de- 
ceit, and to call people to turn to the Lord ? It seems that op- 
pression, oaths, and deceit, are no crimes in his creed ; for he 
says, it is hard to reconcile the Scripture which saith, "swear 
" not at al'." But then he charges George Fox with language 
and behaviour (on such occasions) far from the respect due to 
constituted authorities, and quotes (as a specimen) part of a let- 
ter he wrote to King Charles, adding, that the citation thereof 
should satisfy him ; as if he did really think, that even one spe- 
cimen (with such a doctor^s condemnation at the tail of it) should 
be quite suSicient to set forth the vileness of the spirit which in- 
fluenced G. Fox ; poor man, is it the hypocrite's mote in hi* 
eye, which causeth him to behold G.F. and his friends as such 
hideous monsters ? and yet it is hard to tell, what part of that 
lerter he deems such a wicked production, except it be, that he 
deems it very vile to call him King Charles," or to say, that, 
if he suffered such abominations and vanities to be encouraged, 
as drunkenness, oaths, plays, and may-games, &c. the nation 
" w ould soon turn as bad as the old world, that grieved the Lord 
" till he overthrew them, and so he will you if these things be 
not suppressed, &c." 

Such is the substance of his extract; and although he omitted 
the choicest part of that letter; still I cannot see how even his 
own citation of it, goes to establish guilt against the writer ; 
nay but doth it not go far to establish this truth, even this? 
that when men who are strangers to the moving of the spirit of 
the Lord (to warn rulers or people) take on to pass sentence up- 
on such as are so moved, they speak evil of things they kno\f 
not, but as natural brute beasts ? " the natural man receiveth 
not the things of the spirit of God ; for they are foolishness unto 
him, neither can he know them, because they are spiritually dis- 
cerned" — 1 Cors. — ii — 14. and if the mysteries of Christ's king- 
dom were hid (most of all) from the wise scribes and doctors of old, 
how much more then should they be hid from the wise presump- 
tuous doctors and rabbles of these days, who deride and scorn the 
only means whereby the things of God can be discerned ? see- 
ing they revile and scoff at inspiration ; or what is rather worse, 
if worse could be, they say in effect, that now there is no true 
light nor inspiration in all the earth, nor under heaven, but 



2S 

CHARGES AGAINST G. FOX & HIS FRIENDS REPELLED & REFUTED. 

what they have gotten amongst themselves, to dispense as thej 
please ; naj, have they not even made merchandize of that pro- 
fession ? is it any marvel then, if God Almighty should so bind 
them up in a chain of darkness, that they should put evil for 
good, and good for evil, darkness for light, and light for dark- 
ness ? and even prove to be the scorners, " that make a man an 
offender for a word, and lay a snare for him that reproveth in 
the gate," as we read in Isaiah xxix. — 20. — 21. and so they 
cry out against the word of honest reproof or exhortation, even 
"while they besaint their own rabbles, for their furious zeal in pro- 
moting such laws in their great councils, as caused people to be 
burned alive for religion, even as J. M. himself admits — see 
leiicr xlix., page 167 — 169— even while they spoke high swell- 
ing words of love and meekness, and hold men's persons in ad- 
miration because of advantage, which the Scripture sets forth as 
a mark of desperate depravity. — Jiide x. — 11. — 16. 

Such may account George Fox and his friends to be guilty of 
unpardonable crimes, because they faithfully forewarned people 
of the wrath for which their iniquities were fitting them, 
though they may read how Paul warned the high priest, when 
he said, "God shall smite thee, thou whiied wall;" and though 
lie shewed how far he would be from speaking evil of such ru- 
lers ; yet we do not find that he retracted even a tittle of the 
word which had gone forth through the spirit, neither did he re- 
tract that reasoning which made Felix the governor to tremble. 

I may further ask thia man-pleasing doctor, was it a crime in 
John the Baptist to reprove Herod, though he was iAiprisoned 
and beheaded for his honesty ; or for Peter and John to have 
spoken so boldly to the rulers and people of Israel, that their 
language cut them to the heart? — Acts li. — 37. — but I need not 
instance examples ; seeing how both the Old and New Testa- 
ment abounds with ensamples of the honest, plain, and powerful 
warnings, which the servants of the Lord held forth, who spoke 
in the authority of his spirit ; and if the doctor and the sophist 
cannot believe such a report, let them look at the treatment 
they endured, who were stoned and sawn asunder, and wan- 
dered about, being destitute, tormented, and afflicted, of whom 
the world was not worthy, such were of good report in the sight 
of God.— See Heb. xi. 

Now who would say, that all they suffered came upon thej* 



S9 

BARGES AGAINST G. FOX & HIS FRIENDS REPELLED & REFUTED. 

for dealing out deceitful or palatable doctrine to the constituted 
authorities ? Nay surely, for if it be the truth of Christ, de- 
livered in the simplicity aad authority of His Spirit, the world 
will hate it ; as He saith, me it hateth", and again, " ye 

shall be hated of all men for ray name sake, but the world 
will love his own now I might ask this great doctor (who is 
devising new sins, and new-found inventions to prove the fallacy 
of inspiration,) Avhether all that the ancient prophets sulfered^ 
goes to prove the fallacy of their spirit, seeing they were ac- 
counted heretics, and never esteemed orthodox ; for had they run 
with the current opinion of the times, they should not have been 
persecuted; nay verily, but the covetous priests, who covet the 
pre-eminence, and love greetings in public places, and to b« 
called of men Rabbi ; they can please the Avorld, and the world 
wonders after them, while they go after the world, and despise 
the appearance of the like sincerity as was in the ancient pro- 
phets and saints, v/hom yet they extol, and make a trade of 
their words, saying, that they themselves are their successors ; 
is not that like the scribes and priests whom cur Saviour up- 
braided with praising the dead prophets wliile they stoned the 
living ones ? and such like doctors now a days, wonder at, and 
despise any true mark of honesty or plainness, setting it down as 
a notorious proof of the fallacy of inspiration : but may it not 
be said unto such, behold ye despisers, and wonder, and perish, 
except ye repent ? 

But J. M. points at such as he calls disciples of George Fox; 
I suppose he calls them so by way of scorn, seeing he cannot 
prove that ever G. F. sought for a disciple, or that ever any 
one owned him as a master ; so that he may keep all that to him- 
self, v,'ho breaks the Lord's commandments, who saith, " call 
no man your father upon the earth ; for one is your father, 
which is in Heaven : Neillier be ye called masters, for one is 
your master, even Christ" — Mat. xxiii.— 9.— 10. Yet his book 
is as full of such heathenish fopperies, as if it had been written 
by a stage player ; hardly a leaf without such stuff as, lordship, 
or reverence, &c. as if he gloried in breaking our Lord's com- 
mands, even while he writes a great volume, to prove that all 
people should observe and do all that such rabbies as liimself 
command : Nay, that they should break the Lord's commands, 
if they so order, which his very language attests j for where cat 



CHAR»M AffAINST «. rox & HIS FRIENDS REPBLLED & REFUTED. 

Jie find precept or example in the New Testament, to deny in- 
spiration, and to set up all those flattering titles, and honours, 
which they give and receive to please prond flesh, that love to 
be called of men rabbi, which our Lord saith woe ui»fD ?" 

So that he had no cause to glory, or sport out his empty slur 
against G. Fox, calling people his disciples, seeing thcit G. F. 
only sought to bring people to be disciples of Christ, he sought 
not their honour, nor their money, but that they mi^ht turn to 
the Lord, and give Him all the glory, to whom it belonged, and 
not unto man whose breath is in his nostrils ; and as J. M. read 
Or. Fox's Journal, he should know, that his leading principle 
was, that God would teach his people Himself, as saith the 
Scripture — John vi. — 45. and that his main testimony run against 
that of men turning people to be their own disciples, in order to 
make merchandize of them, to cheat them of their souls and of 
their money, instead of turning them to the Loid, who aloue 
can make them his own disciples indeed ; which they never can 
be while they bow down unto man. 

But what shall I say of the two instances he recites, as being 
of George Fox's party, one a female, who (as he saith) went 
" stark naked, in the midst of public worship, imo Whitehall 

Chapel," and a man, that " came to the door of tiie parlia- 

ment house with a drawn sworH,aud wounded several, saying, 
" he was inspired by the Ko'y Spirit, to kill every man that sat 

in that house I know not from whence he scraped up such 
Stuff, neither does it matter whether it be a correct account, or 
a false quotation, seeing that even whether the thing did, or did 
not occur, it is equally a false slander as applied to any gather- 
ed society of people whatever ; but how much more horrible, 
when dealt out with a design to prove the fallacy of inspiration, 
and withal to be so ravenous after evidence for such a purpose, 
as to bring forward a couple of desperate lunatics ? but how well 
would it be for him and many of his brother doctors, if they 
had no greater crime than that of madness to answer for; and 
seeing that he was aware that his readers must know right well, 
that no friend of George Fox's, would take a sword to kill all 
in the parliament house, I say, seeing that it is so, even cha- 
rity itself might suggest a hope, that such raving might be in 
part owing to a disorder of the brain ; but, alas ! such a hope 
?anishethj when we reflect that it is quite of a piece with the 



25 

caARftBS A»AINST ». FOX & HIS FRIENDS REPELLED & WUTM.* 

whole tenor of his book, wherein he labours to prove that all 
people should receive whatever comes from those of his owb 
order, say what they please, nay even to believe that the very 
errors of such rabbles is real infallibility, and must be so for ever. 

And as he makes no distinction, but strangely takes on to 
make proof ail alike which is out of his own cage ; let us set 
then, whether a very different class of evidence which he brings 
forth from the same quarter, will answer his design any better 
than his two mad ones ? as he equally condemns the friends of G. 
F., who appeared as signs to warn people of the evil of their . 
ways, and gives samples of such as ia the day.s of Cromwell, &c. 
did the like, in cities, courts, at great mens' houses, and place* 
of worship; and iastances a woman that " went unto the parlia- 

ment house with a trencher in her hand, which she broke in 

pieces, saying, thus shall he be broken in pieces ;" and now 
while he turns this into ridicule, he knew full well, that the 
power of Cromwell, and his parliament, was, shortly after, bro- 
ken in pieces ; and so the thing signified came to pass, as did 
also other signs and Avarnings to which he alludes, and which 
were fulfilled in a remarkable manner ; but was ever the like 
fiction devised, as to set forth such accounts for proofs of the 
fallacy of inspiratioa ? Alas! is it because they warned the peo- 
ple, that they are so vile in his sight ? or is it because that their 
predictions came to pass, and were fulfilled, that makes them 
appear to him so false ? 

But seeing he appears so hostile to prophetic warnings, why 
should he have set forth the fulfillment of a nun's prophecy, as a 
miracle, to prove the exclusive infallibility of his own church ? 
I might further ask him, whence had this nun her prophecy, if 
she (like himself) denied inspiration ? but peradventure he con- 
demns those signs and warnings, because they were not done ia 
form, only to prove the exclusive infallibility of a sect, as 
though such things should answer no other end ? but those he 
condemns, had no such private or selfish end in view ; nay, but 
were variously manifested, even in the face of large assemblies; 
and moreover divers of those warnings were published and recor- 
ded, while many living beholders might bear witness, both to 
the sign or warning, and to the fullfilling of the thing signified ; 
and yet we do not find, that even their adversaries denied the 
truth of such statements, though they had many enemies that 



'16 



«2SARGES AGAINST G. FOX & KI3 FRIENBS REPELLED 06 RJSFUTii;--* 

could not endure reproof ; but such accounts were not tlieu pul)- 
lished, merely as a new thing, peculiar to any society exclusive- 
ly, by no means, nay but as a fruit of the maoisfesfcation of the 
spirit which is given to every man to profit withal, even to shew 
forth the goodness and forbearance of God, in warning the re- 
bellious, not OEily by words and writings, but even by signifi- 
cant signs, which were remarkably fulfilled. 

As George Fox (as well as others) noticed some of these oc- 
can-ences in his journal, X M. refers thereto, as if that should 
be sufficient to prove the folly and vileness of all people or things 
connected therewith; and so he may, for that journal is fool- 
ishness indeed, to all who are strangers to the influence of th® 
spirit wherein it is set forth, inasmuch as it exhibits a specimen 
of genuine frankness, simplicity, and honesty, calculated to of- 
fend and stumble all that is of that maddish self-seeking mind^ 
which must be ofPeaded, stumbled, snared, and broken, if ever 
the captive soul be made free indeed ; for that is the mind that 
draws down to the chambers of the great whore, and that holds 
captive, deceives, stumbles, and ensnares allj the children of 
old Adam, since the day wherein the Serpent beguiled Eve 
through his subtlety, saying, ye shall be as Gods, knowing 
good and evil ; which mind would feed tipon knowledge in- 
stead of life, even to this day, and therein many are saying one 
to another, take and eat thereof ; yea, come and sit down at 
table under my ordinances, even my beautiful structure of divi- 
nity, and fear not to swallow down implicitly the whole fruit of 
all my glittering knowledge, and creeds, &c., so shall ye be ab- 
solved from sin, (without passing through the bitter ministration 
of condemnatic-n, and repentance unto life, which God brings 
home to the conscience ;) and thus cometh death, and they that 
are in such death, are strangers to, and ashamed of the simpli- 
city of the gospel of life, and not living in that mind which can 
love God above all, and his neighbour as himself, he cannot sec 
how that should fulfil the law or the gospel, but sees nakedness, 
and not being clothed upon with that life which is hid with 
Christ in God, is ashamed of such as seek no other covering ; 
mind reader, this is a hint by the way. 

Great indeed is the mystery of iniquity, and various the ways 
whereby the father of lies works to beguile poor souls, and be- 
tray the cause of truth; and if Milner had only said, that 

/ 



27 



i. HARGES AGAINST G. FOX & HIS FRIENDS REPELLED & REFUSED, 

many who professed the same principles as G. Fox and his 
friends, had notoriously fallen into the earth, even to this day, 
I should not dare to contradict him, nay, he might have said, 
that many of them have fallen by means of the same enchant- 
ment that blinded and bewitched his own old mother, (though 
somewhat different) even by the greatness, love, and friendship 
of the world ; but if they have been allured by the world, to 
err from the spirit whereof they made profession, their apottacy 
(or worldly mindedness) is therefore, no fruit of inspiration, nay, 
but the very fruit of slighting the dictates thereof : and though ■ 
such may have gained more of the friendship of the world, than 
they could have done by fervently adhering to the light or in- 
spiration of God, (against which he makes such an outcry,) yet 
their case m&j be full as dangerous as his, so far as respects them- 
selves, though they may not have the same power to bewitch 
and entangle others^ as he has arrived at, by accumulated oc- 
casions of iniquity, grown crafty through age, and revered for 
the iniquity thereof ; howbeit even the modern apostate, who 
covers himself with a profession of the spirit, (while he walks 
after the world and the flesh.) may, by his example, cause many 
likewise to stumble, and woe to him who causeth such offence. 

And moreover, % hile we may see what great enemies such as 
J. M. have proved to true gospel freedom and simplicity, we 
should remember by the way, that some of us have still more 
dangerous enemies than the openly avowed ones (even those of 
our own houshold) seeing that the hidden ones may prove worst 
of all, whereby to deceive ourselves and others, if so be, that 
■while they concur (even by profession) with every tittle of the 
truth itself; yet if their spirit be not clothed therewith, they 
see it not, but while they think they see, they only see naked- 
ness, and so are ashamed of the simplicity of the truth, even 
Tvhile they think they are truly concerned for the honour and 
"welfare thereof, and desire to hide it from shame, with a skirt 
of their goodly Babylonish garment ; nay, often saying of those 
that bore a notable testimony to the power and simplicity of the 
gospel, that the plainness or coarseness of their manner, was all 
owing to the temper of the times wherein they lived, and thus, 
■while they fully concur in sentiment, they desire also to pi ove 
their lovetg the cause; by throwing a skirt of the modish man- 



28 



CHARGES AGAINST G. FOX & HIS FRIENDS REPELLED & REFUTED. 

ners of the times, over the nakedness of those that bore righteous 
testimony to the power and simplicity of the gospel ; and thus 
they would excuse their deformity (as they blindly imagine) by 
attributing it all to the temper of the times : Alas ! poor souls, 
how little do they see that they call their brother fool, and there 
•was the very door at which the apostacy entered, and is still en- 
tering in amongst all that hate the light (which yet they think 
they love) while not redeemed fro^n the snare of the harlot, by 
the blood (even the life) of the Lamb, the Redeemer, who giv- 
eth the white robe, and clothes with his own iiinocency, wherein 
none are ashamed of that innocent boldness, which lovethnotits 
life unto the death : If any hath an ear to hear, let them hear 
■what the Spirit saith, and beware of the voice of the stranger 
and of the serpent ; seeing that a specious lifeles profession, is a 
vain dependence, even more delusive than a fig-leaf covering, 
woe to the rebellious children, saith the Lord, that take 
counsel, but not of me ; and that covei with a covering, but not 
©f my Spirit, that they may add sin to sin" — Isaiah xxx. — 1. 



SECTION IV, 

Sundry obseroaiiom upon J Milne'''s accusations of James 
Naijlor^ also respecting Swedinborg, the Moravian, 
and Johannah Soulhcoate, 

For a true and impartial account of James Naylor^ 1 may refer 
the reader to Sewel's Hisiori/^ Goiigh's History, and to Joseph 
Gurney Beifin's Life of J. Naylor. 

I HAVE heretofore noticed, that we need not wonder at any 
thing J. M. should write, after his producing the case of 
James Najlor as a proof of the fallacy of inspiration, though 
even J. Naylor himself had fully condemned his conduct, in the 
case alluded to hy /. i\f., wherein he had suffered some wild 
people to idolize his person ; (which is the only atid singular 
crime that I can find proved against him,) and no gathered so- 
ciety ever approved thereof ; but the malice of Mdner^s design 
is still more barefaced, wherein he brings a charge against J. 
Naylor which he always disowned, and whic even his adver- 
saries could never prove against him, and yet he calls it a fact, 
saying, " the fact is, that J. Naylor, like so many other dupes 
" of a supposed private inspiraiion, fancied himself to be the 
Messiah, &c." and though he so asserts, yet he might have read, 
that Robert P»,ich, a merchani; of London, oliered to prove from 
Scripture before the House of Commons, that nothing Naylor had 
said or done was blasphemy; and when he was not so heard, 
that he persisted (even to the period of Najlor's suifering,) to 
stand at the door of the house, accosting the members as they en- 
tered, with texts of Scripture, and likewise crying, " the land 
mourns because of oppression;" which he could not have at- 
tempted to do, if Naylor had fancied, as J. M. saith was the 
fact ; which shews ho w much easier it is to slander a man with 
a false accusation, an hundred years after his death, than to prove 
it against him while living. 

But this is only one of the many instances, wherein we find 
J. Milner feasting his imagination, by heaping slander upon suf- 
fering; no doubtj with a design to hand a delicious morsel to the 



30 



MLS ACCUSATIONS OF J. NAYLOR EXAMINED. 

stomacil of readers of his own taste ; and I mean to remind him 
of many other such like tricks, even of sporting himself with a 
detail of pitiable sufferings, inflicted upon injured innocenccj 
against whom he would devise some hideous crime, in order that 
they should not fail to appear horrible ; and seeing that poor 
Naylor is on his list, I shall make some remarks thereupon^ 
which are due to those among whom his slanders were industri- 
ously circulated ; and whereas J. M. sets him forth as a conclu- 
sive mark of the fallacy of inspiration ; I shall, on the other 
hand, insist, that his case goes very far to demonstrate the effi- 
cacy and stability thereof; insomuch, that were I called upon to 
shew forth an instance, to prove inspiration as a sure and tried 
word, to be relied upon in all weathers ; I should refer to the 
case of J. Naylor, before any that occurs to my remembrance of 
latter times ; and all for these every reasons, even that we may 
behold therein clearly exemplified, the weakness, frailty, and 
instability of man, and also the power, mercy, and goodness 
of God. 

Behold there a man, eminently gifted ; and look at him again, 
fallen from that happy state (through unwatchfulness,) even 
fallen into grievous darkness and temptation ; and suffering at 
the same time all manner of reproach and revilings, with bodily 
sufferings, too hard for human nature to endure; even .by 
stripes, imprisonments, and privations, &c., while forsaken by 
his friends, (who were grieved for his temptation;) and yet 
through all, his integrity seems not to have been shaken for a 
moment; nay not even so far as to utter a murmur, or to seek re- 
lief by withholding reproof from some men of high account, who 
could have spoken for the severity or mitigation of his sufferings, 
only look at him thus kept above all flattery, even in the hour 
of the greatest extremity, when his life was at stake, insomuch, 
that even his adversaries owned him to be a man of unshaken 
fortitude, and inflexible integrity. 

And after having suffered both in body and spirit, beyond 
what the course of humanity would seem able to endure, we 
may behold him again restored, established, strengthened, and 
settled upon the immutable rock of ages, even upon the revela- 
tion of that inspiration, which first shewed him his sins, and 
drew him unto his Saviour, which sustained him in afflictions, 
«ven in the dungeon j and finally, gave hira a glorious victory 



SI 



MIS ACCU5A.TIONS OF J. NAYLOR EXAMINED. 

#vcr the beast, the whore, and the false prophet, and over sin, 
hell, and the grave ; that he might say, this is the victory that 
overcometh the world, even our faith ; and now let J. M. and 
his enemies, wonder and be amazed at the strangeness of his sal- 
vation, even while a review of his case, might prove a lesson of 
peculiar instruction, to him that standeth (not to rely upon 
gifts, or knowledge, but) to take heed less he fall ; and for him 
that is tempted and tried, to trust in the Lord for ever, whose 
grace is all sufficient. 

And seeing that J. M. affixes it as a fact upon James Naylor, 
that " he fancied himself to be the Messiah and again he 
saith, " G. Fox was not more strongly moved to believe that he 

was the messenger of Christ, than J, Naylor was, to believe 
"that he himself was Christ" — letter vii. — page 45. — say then, 
seeing that he thus asserts such a false and wicked slander, I 
shall therefore proceed a little farther, to state the case as I find 
it really to stand, even that J. Naylor never believed nor fan- 
cied any such thing, although he suifered some wild people to 
bestow upon hira divers extravagant expressions and gestures of 
flattery, which he foolishly allowed them to offer him, as in ho- 
nour to that gift or measure of the spirit, which he had witnessed 
to be given to him according to Scripture, which bears abundant 
testimony of the spirit which should be poured forth upon be- 
lievers in the gospel times — Luke xi. — 13. — John vii. 39.— -Rom. 
viii. — ] Cors. iii. — 16. — and vi. — 19. — 2 Cors. vi. — 16. — 17. — 
Hebs. viii. — 10. — 11. — Gals. iv. 6. — John iii. 24. — Revs. xxi. 
3. &c. 

And though J. Naylor had witnessed the truth and verity of 
such great and precious promises, even to an extraordinary effu- 
sion thereof ; yet he was permitted ; (perhaps for our admoni- 
tion, or his chastisement, to fall into such a state of gross dark- 
ness, confusion, and error, as to allow some wild people, who 
admired his gifts, to do a sort of horuage to him, for a few days ; 
and when he was questioned why he did not reprove them, he 
only answered, " what am I that I should judge it, if they did 
" it in honour of the Lord ?" but said he, " if it be attributed to 
" the creature, then it is reprovable ; I do abhor that any of 
" that honour which is due to God, should be given to me, as I 

am a creature, but it pleased the Lord to set me up as a sign, 
&c." thus spoke Naylor, in those niomeuts which he calls the 



3t 

HIS ACCUSATIONS OF J. NAYLOE EXAMINED. 

night of his temptation, when the powers of darkness wcr* 
" above;" all of which rather bespeak a state of silly mopish con- 
fusion. 

But to say that he ever believed himself to be Messiah, or 
Christ, is such a foul slander, that even his greatest enenjies 
could never prove he said any thing like it, (though he had many- 
enemies, whom he had sharply rebuked) neither could they 
prove, that he ever attempted a single practice, that should cor- 
respond with such a wicked calumny, nor yet with the marks 
which our Saviour gives of false Christs, &c. saying, they should 
shew forth signs and wonders, &c. see Mark — 2:2. but in 
that also his enemies are proved liars, seeing he had none of the 
marks with which our Saviour saith false Christs should come, 
nay but therein he was the very reverse, being remarkable only 
for purity of life, and for the oimplicity and energy of his doc- 
trine — but it seems to have been a letter which one of those 
wild people wrote him (together M'ith their crazy behaviour) 
that gave colour to such a false slander, which makes the crime 
still blacker in those that would resort to such like shifts, to belie 
the dead, seeing he utterly disclaimed it, aud condemned the 
part wherein he was in fault ; which he had abundant cause to 
do, inasmuch as he had thought, that to honour the Lord's ser- 
vant was giving honour to the Lord, whereas the servant should 
be the more humble, in consideration of his gifts; so that to re- 
ceive any part of that honour was a great abomination indeed, of 
ivhich he deeply repented. 

And if J. M. had even a spark, of shame, he should rather 
have blushed, to see how very like that was to some of his o.vn 
doings ; but peradventure he thought it a great crime in a poor 
plowman, to dare to appear so very like himself and his bre- 
thren ; even though it was but a few days, that Nay lor had 
practised, or permitted, something like what he and his fore- 
fathers had been playing off for ages ; and although that which 
Naylor suffered to be done toward him, was a great abomination, 
yet the crime appears of a still fouler aud deeper dye, in that 
wherein it so nearly resembles J. Milner's ways, seeing they 
have been so horribly stained by the blood which hath been 
shed, and persecution practised to uphold them ; but mercy was 
cxtendted so poor Naylor, in that he" was not hardened like J i\L 
and his brother Rabbles^ for he soon repented^ but they practise 



83 



ma ACGU9ATI0N9 OF J. NATLOR EXAMINED. 

the like or worse, and call it their sanctification and jnsti5catiOB, 
insomuch that it would fill pages, to recite all that I have heard 
and seen of such like ways, (though my knowledge of them if 
Tery limited) yet I might ask, what meaneth all this bowing, 
flattering, cringing, and cap in hand, which I see played off 
with them in public places ? and do not J. M. and his brother 
bishops take to themselves, and give to each other, those titles 
which should not be given to any creature, even such as his 
holiness, reverence, or reverend, which should only be applied 
to the Almighty, whose name is called holy and reverend.-r— 
Psalm ill. — 19. 

And I have heard, but do not say it is fact, as he falsely 
accuses Naylor, with so many others in a lump (which he basely 
insinuates, fancied themselves to be the Messiah :) I say, I have 
heard, that the Pope has allowed people even to kiss his toe or 
his feet, as Naylor suffered some to kiss his feet, or his wounds, 
which slur J. M. tauntingly quotes, as if he had forgot that it 
was papal honour ; but although I have often heard and read of 
the Pope's dispensctions and iudulgences, which are highly ex- 
tolled by /. M. — see letter 43 — yet it doth not appear that 
Naylor ever attempted to practise the like in any wise. 

But that which above all, appears the great abomination 
charged against him, is far outdone by J. M. and his brother 
priests ; even that, whereas Naylor allowed people to adore 
him, on account of the measure of the spiiit of Christ, which he 
believed had been given him according to the gospel premise ; 
yet J. M. so far outstrips him in arrogant pretensions, as to as- 
sert, that the bread which himself and his brethren doth bless, 
is transubstantiated and changed into Christ, even as he saith 
that they make true God as well 12s man present in it — (see letter 
xxxvi. — page 40) which also in some countries is carried about 
even through the streets in. great state and parade, where people 
fall down before it, even though it should be in the mire of the 
streets ; nay I have heard, there was a time, when (in Spain, 
Italy, &c.) if the procession thereof was to pass, and meet with 
a man that could not bow to it, he might be hewn down by- 
some of the crowd, or sent to the inquisition ; and they even 
deem it rank heresy, to utter a doubt of their being able to 
change their bread into the Living God and Saviour, nay, 
have they not even tortured and killed many for daring to call it 



.34 



HIS ACCUSATIONS OF J. NAYLOil EXAMINED, 

in question. And now let us suppose that Nayior fancied him-* 
self to be the Messiah, as J. M. asserts^ which I utterly deny^ 
yet, let us for a moment suppose he did so ; whether is it worse 
to fancy a man to be Christ, or to say he can make Christ ? or 
again, M'hich is worse to say Christ is made of a man, or of a 
piece of bread ? Alas, alas ! if it be so presumptuous as I feel it 
to be, even to utter language to state the subject, how much 
more to practise the like throughout ages ? 

And seeing that when Satan was permitted to get an advan- 
tage over poor Naylor's unwatchfulness, he betrayed him at un- 
awares into divers pomps and vanities, somewhat like J. M. and 
his brother bishops had wallowed in for ages, and of course 
polluted by a lust after the praise of men ; was it any marveJ 
then, that he should have to repent bitterly, when his compas- 
sionate Saviour cast an eye of pity upon him, to shew him where 
he v/as, and who he had got for company ? even as we read of 
Peter, when he warmed himself in the palace of the high priest, 
with which warmth it appears, the hour and power of darkness 
came so far over him, that he knew not what he said, but even 
cursed and swore, as if to shew those about him, that he was no 
fanatic or enthusiast ; for being then at the beck of Satan (who 
desired to sift him as wheat in a sieve,) he could soon shew hira 
a short way, to appear as orthodox, and as good a fellow as any 
in company ; but seeing he did it igiiorantly, under that hour of 
darkness, his gracious Lord gave him a look of mercy and com- 
passion, and that was enough ; the powers of darkness fied 
before his eye, which is as a flame of fire, that Peter saw as in 
the twinkling of an eye, how vain it was to rely on his own 
strength ; and saw where the high priests and all their multi- 
tude wherein they trusted were ; and finally, saw his Lord's 
power over all, who, though he appeared alone, forsaken, and 
rejected of all, yet v/as stronger than all ; and by his power., 
i'eter was enabled to repent and weep bitterly, and to get quit of 
the palace of the high priest ; now I might ask all such mockers 
as J. M. whether it is a dishonour to Peter's Lord and Master^ 
that one of his favoured disciples should behave as Peter did ; 
and that they all forsook him at that hour, and fled ? but alas ! 
they know it not ? nor ever can, so long as they make a trade 
thereof, though they claim the whole as their own right. 

As to the case of J. Nayior^ I have no doubt of his being" 



35 



HIS ACCUSATIONS OF J. NAYLOIl EXAMINED. 

made a partaker of that unspeakable gift, even the gift of un- 
feigned repentance ; but seeing J. M. and divers others of 
his order, ^c, hold film forth as a " laughing stock" for the 
very design of slandering inspiration ; I shall therefore subjoin 
a small specimen, out of the many testimonies which he pub- 
lished after the weight of his sufferings had abated ; as I do 
not find much that he wrote while under extreme suffering, nay, 
not even to vindicate himself, or acknowledge his offence ; as 
he did uot then seem to think he had been in error, because 
many things were charged against him, of which he knew his 
own innocence, did probably make him the more backward in 
discerning his fault ; and moreover he appears (even in his dark- 
est moments) to be more afraid of betsaj ing the tsuih, than 
even of death or suffering ; yet far be it from me to advocate 
Nay lor's cause, as respects the man in the night of teiTipJaiioii" :) 
but seeing him so pointed at as an instance of the fallacy of inspi- 
ration, I would only insist, that his error came (even as himself 
saith) by not keeping waichful to the dictates of the spirit of 
truth; therefore his fall was so far from being a fault of inspira- 
tion, that it was because of the want or absence thereof, that the 
enemy got the advantage ; yet so far as lie was under the i? ilu- 
ence of the spirit of Christ, he was such a man, both before and 
after, as is rare to be found ; and so far as he was any thii^g, 
must be wholly attributed to inspiration ; and so far as he was 
nothing, or worse than nothing, came by the want or with- 
drawing thereof; and after all, what if he should be found in 
the great day, to be amongst those of whom the world was not 
worthy ; and as it would be the basest of usage, to condemn a 
man without allowing him to speak for himself, I shall therefore 
give a few of his own expressions as follow. 

J. Nay lor saith " concerning Jesus Christ, who is the eternal 
" word of God, by whom all things were made and upholden, 

who was before all time, but manifest in time for the recovery 
^' of lost man, which word became flesh, and dwelt among the 
"saints, who is the same yesterday, and to-day, and forever; 

who did and doth dwell in the saints ; who suffered and rose 
" again, and ascended into Heaven, and is set at the right hand of 

God ; to whom all power is given in heaven, and in earth ; 

who fiUeth all places ; he is the light of the world, but koowH 

G 



HI» ACCUSATIONS OF J. NAYLOR EXAMINED. 

to none but those who receive and follow Him ; and those he 
" leads up to God, out of all the ways, works, and worships of 
" the world ; by his pure light in them, whereby he reveals the 
" man of sin, and by his power casts him out, and so prepares 
" the bodies of the saints a fit temple for the pure God to dwell 
" in, with whom dwells no unclean thing, and thus he recon- 

ciles God and man : and the image of God which is purity 
" and holiness, is renewed ; and the image of Satan, which is 

all sin and uncleanness is defaced. And none can witness re- 

demption, further than Christ is thus revealed in them, to set 
" them free from sin ; which Christ I witness to be revealed ia 

me in measure." — Gal. i. — 16. — 2 Cor. xiii. — 5. — Col. i. — 27. 

" Christ Jesus, the Emanuel, of whose suiFerings the Scrip- 

tures declare; him alone I confess before men, for whose sake I 

have denied whatever was dear to me in this world, that I 

might win him and be found in him, and not in myself; whose 
" life and virtue I find daily manifest in my mortal hody (which 

is my eternal joy and hope of glory,) whom alone I 

seek to serve in spirit, soul, and body, night and day, ac- 
" cording to the measure of grace working in me, that in me he 

may be glorified, whether by life or death, and for his sake 
" I suffer all things, that he alone may have the glory of my 
" change, whose work alone is in me ; even to that eternal spi- 
" rit be glory, aad to the Lamb for ever." 

" But to ascribe this name, power, or virtue, to James Naylor, 
" or that which had a beginning, and must return to dust ; or 

for that to be exalted or worshipped; to me is a great idolatry, 
" and with the spirit of Jesus in me is condemned, let his name 
" be exalted for ever, and let all flesh fear before him, whose 
" breath is life to his own, but a consuming fire to the adversary. 

And to the Lord Jesus Christ be everlasting dominion upon 
"earth ; and his kingdom above all the powers of darkness; 

even that Christ of whom the Scriptures declare ; which was, 

and is, and is to come, the light of the world to ail genera- 
^' tions ; who hath been the rock of my salvation ; and his spirit 

hath given patience and quietness to my soul in deep affliction ; 

even for his name sake, praises for ever." 

" But condemned for ever be all those false worships, with 
" which any have idolized my person in the night of ray tempta- 
" tion^ when the power of darkness was above ; all their casting 



37 



HIS ACCUSATIONS OF J. NAYLOR EXAMINED. 

their clothes in the way, their bowiags and singings, and all 
the rest of those wild actions, which did any ways dishonour 
the Lord, or draw the minds of any from the measure of 
" Christ Jesus in themselves, to look at flesh, which is as 
" grass, or ascribe that to the visible, which belongs to Christ 
" Je?us ; all that I condemn, by which the pure name of the 
" Lord hath been any ways blasphemed through me, in the time 
" of temptation ; or the spirits of any people grieved, that truly 
" loved the Lord Jesus throughout the whole world, of what 
sort soever." 

" This offence I confess, which hath been sorrow of heart, 
" that the enemy of man's peace in Christ, should get this ad- 
" vantage in the night of my trial, to stir up wrath and offences 
in the creation of God ; a thing the simplicity of my heart 
" did not intend, the Lord knows, who, in his endless love, 
hath given me power over it, to condemn it. So this I deny 
" also, that the name of Jesus was received instead of James 
Naylor, for that name is to the seed to all generations, and 
he that hath the Son hath the name, which is life and power, 
the salvation and unction, into which name all the children 
of the light are baptized." 

And ail those ranting wild spirits, which gathered about m.e 
" in that tim'e of darkness ; and all their wild actions and 
wicked words against the honour of God, and his pure spirit 
" and people ; I deny that bad spirit, and the power and the 
" work thereof ; and as far as I gave advantage, through want 
" of judgment, for that evil spirit in any to arise, I take shame 
" to myself justly ; having formerly had power over that spirit 
in judgment and discerning, wherever it was ; which darkness 
^* came over me through want of watchfulness and obedience to 
the pure eye of God, and diligently minding the reproof of 
life, which condemns the adulterous spirit, and it is in my 
heart to confess to God, and before man, my folly and offence 
in that day, yet there were many things formed against me in 
that day to take away my life, and bring scandal upon the 
" truth, of which I am not guilty at all." 

And so with an exhortation to the reader, to remind us how 
to behave under temptation, and a warning against relying on 
gifts, wisdom, or knowledge ; he concludes thus ; This I 
have learned in the deeps, and in secret, when I was alone g 



38 



HIS ACCUSATIONS OF J. NAYLOR EXAMINED. 

and DOW openly declare in the day of thy mercy, oh, Lord ^ 
" glory to the highest for ever more, who hath thus far set me 
" free to praise His righteousness and his mercy, and to the 

eternal, invisible, pure God, over all, be fear, obedience, and 
" glory, evermore." And now as the reader may desire to 
know how J. Naylor ended his days, I shall add a few words 
which he utter^ed about two hours before his death ; which ap- 
pears to have been among strangers, who could not be suspected 
of adding thereto. 

Hear his last words, " There is a spirit which I feel that 

delights to do no evil, nor to avenge any wrong, but delights 
^' to endure all things, in hope to enjoy its own in the end; its 
" hope is to outlive all wrath and contention, and to weary out 

all exaltation and cruelty, or whatever is of a nature contrary 
" to itself; it sees to the end of all temptations — as it bears no 

evil in itself, so it conceives none in thoughts to any other ; if 
" it be betrayed, it bears it; for its ground and spring is the 

mercies and forgiveness of God ; its crown is meekness ; its 
" life is everlasting love unfeigned, and takes its kingdom with 
f entreaty, and not with contention, and keeps it by lowliness 
" of mind : in God alone it can rejoice, though none else re- 
" gard it, or can own its life ; it is cojiceived in sorrow, and 

brought forth without any to pity it ; nor doth it murmur at 
" grief and oppression ; it never rejoiceth but through sufFcr- 
"ings ; for with the world's joy it is murdered. I found it 

alone being forsaken, I have fellowship therein with them who 
" lived in dens and desolate places of the earth ; who through 
^' death, obtained this resurrection, and eternal holy life." 

It may appear singular that I should have dwelt so long upon 
the case cf J. Naylor; but the necessity will appear obvious : 
only to consider how he has been singled out by J. Milner as a 
leading index, who (as he saith.) ^' like so many other dupes of 
" a supposed private spirit, fancied himself to be the Mes- 
" siah" — letter \i.-~page 35 — thus trpacherously insinuating, that 
so many as did profess to be guided by the spirit, fancied them- 
selves to be the Messiah, and gives Naylor as a specimen of 
them all in a lamp therefore it seemed needful somewhat to 



* Milner is still the more inexcusable in this vile perversion, because 
'kt is a base violation of a preliminary which he himself proposed, stipulated, 



39 



MIS ACCUSATIOIfS OF J. NAYLOR EXAMIKED. 

describe the case of J. Naylor, in order to shew that his " so 
many other dupes", were so far from fancying such a thing, 
that the accusation is false, even against Naylor himself, whom 
he gives as a sample ; and I h^ve also shewn, that the very thing 
that drew Naylor into the mire, was even wherein he fell into so 
gross a temptation, as tu allow some of Milner''s honors to be 
offered to him, though with less revolting presumption ; seeing 
that whereas Naylor's crime consisted in suifering some wild 
people to idolize him (on acconnt of his gifts;) yet Milner^s, in- 
fallible brethren have so far outsinned the crime, as even to 
have devised tortures and death, to force people to fall down to 
the Gods which they make everj day (even as Milner himself 
asserts — see letter xxxvi.J yea, and as if they should believe that 
the multitude and enormity of such crimes, should consecrate the 
whole cheat, so they repented not of such deeds ; and I 
have likewise shewn, that none of those (he calls) so many other 
dupes of a supposed private spirit," ever joined Naylor iu that 
thing, so far as respects any gathered society whatever, naj, 
but coudemued it altogether, as did Naylor himself likewise ; 
and should not the enormity of any offence vanish in the eye of 
an accuser ; when true repentance takes place ? therefore, doth 
not all those causes which he hath produced (with design to 
prove the fallacy of inspiration or the light) fall to the ground ? 
or rather, are they not turned to his ossn condemnation, or con- 
fusion, except he repent ? 



and insisted upon, as may be seen argued in many parts of his book, even as 
specified in letter xxxW.—page 4 —5"!— v\' herein he claims a right to " distin- 

guish between their ariicies of faith, in which they must all agree, and the 
*' unauthorised devotions and practises of particular persons: I insist upon 

this preliminary," &c. and although he thus stipulates, ap.d insists as above, 
on behalf of his own cause, yet see how he violates it as respects others ; not 
only charging a w hole society with the unauthorised practice of a particular 
person, but even slandering that person, with that which never could be 
proved against him ; and what crime is worse than to belie the dead, who 
cannot answer for themselves. 

It seemed indispensably needful to explain these things, even for the sake 
of many of ^. il/z7/ie/ 's own profession, who have been so far imposed upon 
by such false assertions, that I have heard those slanders dealt out in large au- 
ditories, who w ere referred to " the incomparable works of the learned and 
*' pious Dr. Milner,'' as may also be seen printed in divers papers and 
pamphlets. 



40 



MIS ACCUSATIONS OF J. NAYLOR EXPLAINEI. 

But was ever greater subtlety or fouler dealing, than to as- 
sert that those people profess a private or supposed inspiration or 
light ? while he knew that the people he mentions, profess no 
private or supposed thing, but they openly profess the universal 
light and inspiration of the Almighty, according to Scripture ; 
even that light which lighteth every man that cometh into the 
world — John i. — 9. — and the spirit, a manifestation of which is 
given to every man to profit withal— I Cor. xii. — 7. — and as 
Christ saith that our Heavenly Father would give the holy 
spirit to them that ask Wim— Luke xi.~13. — and he is no re- 
specter of persons — Acts x. — 34. — 1 Peter i. — 17. 

Thus they profess, as the Scriptures abundantly declaie and 
promise, and many are living experimental witnesses of the cer- 
tainty and efficacy thereof, who can set to their seal that God is 
true, and is not slack concerning his promise, but has been 
more to them than they could think or ask, and such are deeply 
sensible of the devices of the enemy, and his manifold tempta- 
tions ; and though some who profess the spirit, yet err therefrom, 
or even vex, or quench, or do despite thereunto, and so fall into 
such strange delusion as that the light in them should become 
darkness, I might ask J. M. how doth that prove inspiration or 
the light to be fallacious? or does it prove that men did not 
profess the certainty and universality of the light and spirit of 
Christ, because some men do not live as they profess? should 
their unbelief make Void the promises of God ? 

I know of none that profess a private inspiration but his 
own priesthood ; for according to his book, they have got the 
spirit all among themselves, and none else can receive it, only 
as it is marked upon the rotten branches of his Apostolic tree — 
see letter xx.— xxvlii. — xxix. — surely there he asserts his own to 
be private indeed to a witness, if it be only conferred upon a few 
rabbies of one particular sect, for to deal it out as they please, 
or to make merchandize thereof, apd of the people too, that so 
they might be esteemed (exclusively) as Gods, and called of men 
lord, holy, gracious, and reverend ? yet is not this the order 
that J. M. would have called Catholic or universal, while he 
saith that others only profess a supposed private spirit ? which is 
as gross a slander, as if he had said, that they profess a private 
or supposed Christ or God, or a private or supposed Scripture ; 
thus he not only claims all as his own right, but also a liberty to 



41 



OF THE MORAVIAN, SWEDENBORG, AND JOUANNAH SOUTHCOtE. 

say what he chose of all others, even pushing his horns against 
them like Ahab's false prophet, who sahh, " which way went 
" the Spirit of the Lord from me, to speak unto thee ?" — 2 
Chron. xviii. — 23. but is it against men or sects that he hath spo- 
ken ? hath he not rather lifted up his horn against the glory of 
God, vTho will not be mocked, nor give his glory to another, 
whose promises are yea and amen forevermore ; even that he that 
sowech to the spirit, shall of the spirit reap life everlasting ?— 
Gal. vi.— 8. 

And that spirit is the little spark which Robert Barclay al- 
ludes to, " that should grow to the consuming of whatsoever shall 
stand up to oppose it whereupon J. M, would note him as a 
false Prophet, because of the small appearance of increase to 
his society ; but Barclay could mean no such increase exclu- 
sively, seeing that would be to contemplate a new system of 
Popery, by referring to one sect exclusively, nay, but mark, he 
doth not say a sect, or profession, but that little spark, which 
had arisen in a coriiparative small remnant, though acknowledged 
by some of divers denominations, as Barclay himself hath largely 
demonstrated; yea, and what he asserts tkat the Lord hath 
spoken (of the power and increase of that little spark) is no 
more than what the Scriptures abundantly declare should 
come to pass iu the last days, nay, doth not even /. M. himself 
eomplain that it is now professed by various gathered societies. 

But with respect to what he saith of the Moravian and Swe- 
elenborg ; I must pass that slightly over, as I have not read 
their history, and desire not to swell these remarks : yet let 
me remind him by the way, that he might have spared some of 
his railing against the Count, whom he styles the Moravian 
Apostle; charging him with disgusting obscene blasphemy:" 
I say he might have been more sparing of such language to 
others, if he could but seriously reflect upon the lordly arrogance 
and presumption of himself and his mitred brethren ; nay, even 
to, reflect how tliey have passed all bounds, in claiming to them- 
selves an exclusive right to give laws to Heaven and Earth, to 
God and the world, even assuming a right to lead and guide 
the holy Spirit, as may be seen by the tenor of his book, 
while they teach for hire, and divine for money, though they 
see it condemned by Scripture^, and what is there in the Mora. 



42 



OF THE MORATIAN, SWEDENBORG, AND JOHANNAH SOUTilCOfE* 

vian so " disgustingly'* oppose^^ to tlie precepts and examples of 
the New Testament ? 

And seeing he compares Swedenhurg to Mahomet ; he might 
likewise be asked, where is the Mahometan that would assume 
such arrogant claims as he asserts for his Pope and brother 
bishops ? but he saith, that '* his God is a mere man, and his 
angels male and female ; and his New Jerusalem little different 
from this sublunary world ; yet I know of none that pictures out 
angels and the Almighty like unto a mere man except his own 
people ; nay, I question if a Mahometan would be so profane as 
to do the like ? and whereas he saith, that Swedenborg's New 
Jerusalem is little different from this sublunary world, I could 
desire with all my heart, that he and his brethren had an eye 
to see the state of their own old Mother, which is in bondage^ 
even to this day; alas ! hath not Satan and his agents done much 
to settle the people down in so carnal a state, that much of 
their rites and ceremonies are even of this sublunary world itself ? 
nay, are they not as really so, as ever a Heathen God was com- 
posed of gold, silver, brass, wood, or potters' clay ? oh ! that 
they could lay these things to heart, seeing that however God 
may have winked at the times of ignorance, these are not such 
times with some of them ; therefore, that men may (every where) 
repent, lest the great and terrible day come upon them, which 
Cometh as a thief in the night. / 

And whereas J. M. notes the extreme singular conduct of 
Johannah Southcote, and her seals or passports to Heaven (as he 
calls them :) one of which passports, he saith, was in his own 
possession ; and therefore seeing that he has it in keeping, how 
well would it be for him to make a good use thereof ? even by 
comparing it with some of his own indulgences or absolutions 
(which he so highly extols, as in letter xli.) that he may look 
wherein lieth the difference, yet there he may see a great dif- 
ference indeed; even in the magnitude and enormity of the 
©rime, when deeply stained with selfish motives. But what 
could he mean by saying she issues them at a very moderate price ? 
does he mean that she has undersold him and his priests, like a 
spoil-trade ? or does he mean to affix upon her the mark of such 
abominations as that of seliing indulgences at any price, though 
never so moderate ? 



43 



OF THE MORAVIAN, SWEDENEORG, AND JOHANNAII SOUTKCOTE, 

Yet let me say that I cannot believe she ever took money 
for them, because that is such a presumptuous species of iniquity, 
as hath rarely been devised since the days of Simon the sorcerer, 
(who got such a lesson from Peter, as should have done out that 
sort of traffic for ever) except with men of his cast, who claim 
aright to do as they please with Scripture, and with Peter too ; 
and so through ccvetousness make merchandize of the people, 
even as Peter foretold that false teachers with feigned words, 
should do, yea, such as he saith sport themselv es w ith their own 
divinings ; and it looks quite likely, that it is by way of sport, 
that he saith, Johaana " issues her passports at a very moderate 
price," which he could not say in truth, if she took one penny 
for them, the paper not being worth a farthing ; could a thing 
be called very moderate, at double v^ilue, even to say nothing of 
what such tricks may cost the poor soul ? but it is likely that he 
would account it infamous presumption in a poor idle girl, to take 
on to imitate his great princely pontiffs, in writing or issuing in- 
dulgences, or (as he calls them) " passports to Heaven ;" but is 
not the magnitude and enormity of such a crime, rather aggrava- 
ted, in proportion as the honor, dignity, or wisdom of man is 
concerned therein ? and as the Lord will not give his glory to 
great men of the earth, what shall we say to such as provoke 
Him to jealousy by the bruit of their arrogance ? 

Bat feeling as I do, my utter incapacity to set forth the glar- 
ing abomination of highly esteemed rabbies ; claiming to them- 
selves, a supremacy over the gifts and callings of the Most High, 
I may only refer to a text, even as may be read in the xl. xli. 
xlii. and xlvi. chapters of Isaiah, which speaketh on this wise ; 
Hearken unto me, ye stout-hearted, tliat are far from righte- 
ousness : who hath directed the spirit of the Lord, or being his 
counsellor hath taught him ? with whom took he coiuisel, and 
who instructed him, and taught him in the path of judgment, 
and taught him knowledge, and shewed him the way of un° 
derstanding ? behold, the nations before him are as a drop of 
a bucket, and are courted as the small dust of the balance ; all 
"nations before him are as nothing; and they are counted to 
him less than nothing and vanity, to whom then will ye liken 
" God? or what likeness will ye compare unto him ? have ye not 
" known ? have ye not heard ? hath it not been told you from 
the beginning ? have ye not understood from the foundations 
of the earth ? it is he that sitteth upon the circle of the earthy 

B 



44 



OF THE BIORAVIAN5 SWEDENBORG5 AND JOHANNAH SOUTHCOTE. 

" and the inhabitants thereof are as grass-hoppers ; that stretch^ 
" eth out the heavens as a curtain, and spreadeth them out as a 
" tent to dwell in ; that bringeth the princes to nothing ; he 
maketh the judges of the earth as vanity; yea, they shall not 
be planted ; yea, they shall not be sown : yea, their stock 
shall not take root in the earth ; and he shall also blow upon 
" them, and they shall wither, and the whirlwind shall take 
them away as stubble : to whom then will ye liken me, or 
" shall I be equal ? saith the Holy One." 

Although I have followed J. M. at some length, even far 
be3;ond my design or inclination, I might have made short work 
of it, and have given the subject quite a different turn, so as to 
answer all his slanders in one page; but seeing him so wise in his 
own eyes, and prudent in his own sight ; (even as a debt due to 
his own people, and for the sake of the simple-hearted,) I 
thought right to set forth a specimen of the subtlety of his rea- 
soning, by thus reminding him that the very worst crime he has 
produced against others (as fruits of the fallacy of inspiration) 
hath been outsinned by his own popes, saints, and bishops, even 
beyond comparison; for if those he calls fanatics, did imitate 
them in some of their wild and more harmless sallies of folly, 
yet they did not participate in the more foul and deep-stained 
thirst for gain and pre-eminence, which was acquired and up- 
held by that cruelty and oppression, against which the Scriptures 
denounce fearful vengeance, yet what i have said, is so far from 
glancing at the whole of such like fruits as might fill volumes, 
that I only mean hereby to remind them to look whether these 
things are so, even to a hundred fold. 

And yet as I said, I might have made short work, and have 
given it quite another turn, seeing that if even all those he men- 
tioned^ and ten thousand beside, should profess the spirit, while 
they lived contrary thereunto, that would be no proof that in- 
spiration or the light was fallacious, no more than it was, when 
the Lord's spirit strove with the old world, though they rebelled 
against it, until he brought the flood upon the world of the un- 
godly ; would it not be blasphemy, to charge the Lord with 
their unrighteous deeds, while they rebelled and grieved his 
spirit ? as in Genesis vi. 

And after he brought Israel out of Egypt with an outstretched 
arm; seeing that by their gainsaying and disobedience their car- 



45 



OF THE MORAVlA?ir, SWEDENBORGj AND JOHANNAH SOUTHCOTE. 

cases fell ia the wilderness ; yet who would dare to say, that 
the fault lay with the Lord, or with the leader he provided for 
them ? did not Caleb and Joshua prove, that nothing could 
harm them that followed the Lord fully ? — And again, after 
their children were settled in their inheritance in the promised 
land, (and were fed to the full) they forsook the Lord's statutes 
and judgments, and rejected the warnings and admonitions of 
his spiiit, even through his prophets (whom they used despite- 
fully) until he gave them over to spoil, devastation and capti- 
vity ; now although that dispensation of types and figures, was 
weak in comparison of the gospel substance, yet even then, who 
would dare to say, that the cause of their sins, and consequent 
calamity, was owing to the fallacy of the law, the statutes, and 
judgments, which the Lord had given, yea, and which they pro- 
fessed, even while they did violence thereunto, and thus I 
might have refuted ail his vaunting slurs against inspiration and 
the light, by only referring to the Apostles' assertion, who saith, 
" what if some did not believe ; shall their unbelief make the 
" faith of God without effect ? God forbid ; yea, let God be 
true, but every man a liar." — See Roms. iii. — 3. — 4. 
But is not this very J. M. a more determined son of confusion, 
than even the men of old Babylon in the days of Nebuchadne- 
zar ? for according to his creed, they should have condemned 
the profession of Daniel and his fellows, because they were so 
few in number, and because their God had suffered them to fall 
into the sins that brought them into that sore captivity ; and be- 
cause Daniel could not bow down to their universally ac- 
knowledged God ; yet we find, that although those Chaldean 
nations, professed one universal tone of unity with the sound of 
Nebuchadnezars' golden image ; nevertheless, they appear to 
have attributed ail Daniel's excellence to the inspiration of the 
Almighty ; even to the excellent spirit which was in him : yea, 
and (bad as they were) we do not find them to be such super- 
stitious unbelieving sorcerers, as to attribute any part of his gifts, 
to the efficacy of traditions, creeds, rites, or ceremonies, but 
unto the Lord alone, nay, and I doubt not, but they shall rise 
in the judgment against our modern sons of Babel, and condemn 
them ; for if their eye was not blinded by the God of this world, 
they might perceive many, even in these latter ages, which have 
borne a powerful testimony to the glorious light of the gospei 
day, yea, and have home the genuine marks of an excellent spirit^ 



46 

OF THE MORAVIAN, SWEDENBORG5 AND JOHANNAH SOUTHCOTE. 

tliough such as receive the mark of the beast can never discern it. ' 

And nov/ to sum up t\}e whole conclusion of the matter, I may 
remind X M. and his brother mockers (who have so foully ex- 
ulted over the slippings of J. Nay lor and others,) that had they 
even a grain of siisceritj, or the fear of the Lord, they might 
have turned such like failings to a very different account, even 
for their own instruction, instead of blaspheming the light or 
spirit of truth, by attributing their errors to the profession there- 
of; I say, they might have turned it all to a very good account 
for their own warning ; even by reflecting, that if one so gifted 
and favoured might fal', what need then they had to fear, es- 
pecially if they could but look at home, and behold in them- 
selves, crimes, of a tenfold deeper dye, red as crimson, even stain- 
ed with selfish objects and devices ; all of which must needs be 
hid from their eyes, while they sport with the single temptation 
of a man, and forget that no man could recount their own errors, 
or causing the people to err, and if their leading error be of 
such magnitude, as to assert, that their Church can never err nor 
fall ; is not that as great a masterstroke of error as ever the devil 
brought into the world, whereby the poor unwary soul is em- 
boldened to oiight or set at naught the most solemn forewarn- 
ings which our Saviour hath left for our preservation ? which is 
even set forth in divers lively parables and admonitions, to 
watch, &c., lest our house should be broken up, nay, but hath 
he not even forewarned us of the danger that should await so 
pure a state as that compared to a house cleansed and garnished ? 
yet even there, the old unclean spirit might enter in again, with 
seven other spirits more wicked than himself, insomuch that the 
last state should be worse than before — see Mat. xii. — 44. — Luke 
xi. — 25,-— Mat. xxiv. — 43. — Luke xii.~39. — Who is he then 
that would, dare assert, that his house or church state could never 
fall or be broken up ? nay, doth not these warnings as nearly 
concern churches as individuals ? surely yes, seeing that which 
concerns one soul, no less concerns one hundred, or one million ; 
■wherefore, seeing that J. M. fearlessly, or rather fearfully as- 
serts that his church could not err or fall, I mean therefore 
in the following pages, to endeavour somewhat to point out the 
fallacy and danger of such presumptuous self-security, as being 
clean contrary to the whole tenor of Scripture testimony through- 
out, even from Genesis to Revelations. 







SECTION V. 

Some reflections on J". Milner^s assertions of the Pope's in^ 
controvertible title to a true line of Apostolical succession^ 
derived from Peter, SfC, proving^ that any such claim to 
a carnal human succession of flesh and blood, is clean con- 
trary to the order ^ nature^ and spirituality of the gospel 
dispensation, 

TTJfAVING in the foregoing pages, followed J. Milner at some 
length, combating the reflections and slanders which he 
holds forth, in order (as he says) to prove inspiration fallacious; 
but mark, I have not followed him in calling it private or sup- 
posed, because that could have no meaning, except to belie men 
who do not so profess it, or to make void the piomise of God, 
but alas, alas ! are not all his proofs and devices so futile as to 
prove nothing, except fully to demonstrate that he is a stranger 
to the light and inspiration of God, and knows not what 
it is ? 

And inasmuch as I have gone thus far, in my poor feeble en- 
deavours, to advocate the cause of such as believe in the inspi- 
ration of the Almighty, and of course the cause of Scripture, 
which testifies thereof ; (though that needs no man's testim.ony, 
being manifest to every conscience that loves the light ;) and see* 
ing that he takes on to prove, that it was ordained of the Lord, 
that a gospel priesthood should be transmitted by men, from one 
to another, who still should retain power to transmit the same 
down to others, even in a regular unbroken chain or order of 
succession, like as men transmit and obtain a title to an earthly- 
inheritance, which title (as he asserts) hath been transmitted 
down to his own priestood, and vested in them to the exclusion 
of all others, even as he sets forth in letter x. &c., a short ex- 
tract whereof is as follows, viz — " that heretics are not to be 
" allowed to appeal to Scripture, since they have no claim to it ; 
hence it is proper to address them as follows : — who are you } 
whence do you come ? what business have you strangers with 
" my property ? by what right are you Marcian, felling my 
^ trees ? by what authority are you Valentine^ turning the course 



48 



Reflection on the presumption of claiming 

of my streams ? under what pretence are you, Appelles, re- 

moving my land-marks? the estate is mine; I have the an- 
« cient, the prior possession of it ; I have the title deeds de- 
<^ livered to me by the original proprietors ; I am the heir of the 
" Apostles ; they have made their will in my favour, while they 

disinherited, and cut you off as strange) s and enemies." 

Such are the sentiments which J. M. quotes, in order to set- 
forth the exclusive right and authority which his Church claims, 
by a line of succession transmitted to her from the Apostles; 
quoting likewise, that " vvhoever therefore refuses to follow the 

practice of the Church, resists Christ himself Avho by his tes- 

timony, recommends this Church — but seeing that such like 
quotations should swell these remarks far beyond my limits; I 
may only refer the reader to his book throughout, especially to 
letter x. — xi. — xii. — xiv. — xxvi. — xxvii. — xxviii. — xl. — xlvi. &c» 
And seeing that he claims all for his own order, to the exclusion 
of all others, it seems time to examine the veracity or validity 
of his " title deeds," if happily he could perceive in time, that 
the very position alone, whereby he essays to prove his exclusive 
title to the gospel of the kingdom of Heaven, should prove him 
a usurper, without further demonstration. 

Wherefore, in order to contrast the tenor of the gospel cove- 
nant with his subtil fictions, I would (in the first place) draw the 
attention of the reader to that which the Scriptures doth testify 
of the gospel state, even of the heavenly order thereof, and then 
proceed to bring his title more fully to the test. — And this 
appears the more suitable, as being the sum and substance of the 
cause which I am advocating, even to assert, that the gospel or 
new covenant, came not of man, nor after the law of any carnal 
commandment, succession, or tradition ; neither doth it consist 
of carnal ordinances or a worldly sanctuary, seeing that the very 
rituals of the old law, which was ordained'by divine command 
under the dispensation thereof ; are in the new testament, cal- 
led carnal ordinances, to distinguish the order thereof from that 
of the new, or gospel covenant, which is powerfully heldforth 
as being purely a ministration of the spirit see Jer. xxxi. and Heb. 
vii. — viii- — ix. — x, chapters, there w e may read the order of the 
new covenant, which the Lord would make with his people through 
Christ, the adorable mediator thereof, which is also shadowed 
forthj and pointed out^ even m the types and figures of the 



49 



a divine succession from Peter, 

law, and foretold by the prophets, and all fulfilled by Christj 
even as abundantly declared by his Apostles and faithful wit- 
nesses, who were made partakers of the power, life, and sub- 
stance thereof ; insomuch, that I fear that any quotation I may 
instance, mioht rather tend to contract the view which we should 
take of the spirituality of the gospel covenant ; seeing that the 
whole points thereunto, even from the promise of the seed that 
should braise the Serpent's head, to the day that Abraham was 
called out from his country, and from his father's house, to the 
departure of Israel out of Egypt ; with all the offerings, purifi- 
cations, and punctualities of the law; the promised land, the 
judges, kings, and temple, and especially the prophets ; all 
pointing to the one promised seed, that now calls people out of 
spiritual Egypt, even out of the spirit, life, and ways of this 
evil world, unto a heavenly spiritul nature and country ; wherein 
by the one offering, he would enable them to be co-workers to- 
gether with his grace ; whereby they are sanctified and saved ; 
even by Christ, the anointed, the heavenly leader, who should 
lead them out, and so become their priest to sanctify them, and 
their judge, law-giver, and king, to rule them in righteousness, 
even in the heavenly spiritual land flowing with milk and honey, 
wherein is the temple made without hands ; even the house from 
heaven to dwell and worship in, yea, even in the spirit and in 
the truth ; and such the Father is seeking to worship him in spi- 
rit ; even such as have no confidence in the flesh ; being ga- 
thered from all mountains of profession in the world ; (whereon 
people stray, wander, and famish) into his own name, even to 
Christ the heavenly spiritual man, the good shepherd, who giveth 
his life for the sheep, whom he gathers in his heavenly spiritual 
sheep-fold, where he oversees them, and feeds them with his 
spiritual bread from Heaven, even his own spirit and life. 

And thus, iu the volume of the book it is written of him, of 
whom Moses in the law, David in the psalms, and the prophets 
did write; that his children should be all taught of God in the 
new covenant ; — see John vi. — even as we read, " Behold the 
days come, saith the Lord, when I will make a new cove- 
nant with the house of Israel and Judah ; not according to 
" the covenant which I made with their fathers, when I took 
them hy the hand to lead them out of the land of Egypt ? be- 
because they continued not in my covenant; and I regarded 



50 



Reflection on the presumption of claiming 

them not, saith the Lord : for this is the covenant that I will 
" make with them after those days, saith the Lord ; I will put 
" my laws into their mind, and write them in their hearts^ and 
" will be to them a God, and they shall be to me a people : and 

they shall not teach every man his neighbour and brother, 

saying, know the Lord : for all shall know me from the least 

to the greatest* for I will be merciful to their unrighteousness, 
" and their sins and iniquities will I remember no more — in 
" that he saith, a new covenant, he hath made the first old. 

Now that which deeayeth and waxeth old is ready to vanish 

away." — See Jer. xxxi. — and Hebrews viii. and x. chapters. 

" And it shall come to pass in the last days, saith God, I will 
" pour out of my spirit upon all flesh ; and your sons and your 
" daughters shall prophecy, and your young men shall see visions, 

and your old men shall dream dreams ; and on my servants 
^' and on my hand-maidens, I will pour out in those days of my 

spirit, and they shall prophecy." — See Joel ii. — Acfs ii. — thus 
the Old and New Testament concur, in proclaiming the glad 
tidings of the gospel ; even as Jesus saith, "And it is written in 
" the Prophets, and they shall be all taught of God." — John vi. 
45. Isaiah liv. — 13. 

But as I said before, that any quotation I should make, might 
rather tend to contract than expand the view thereof, seeing the 
whole Bible points to the fulness of that grace and truth which 
comes by Jesus Christ, who came to redeem lost man, and to 
teach his people by his spirit; who himself announced the ap- 
proach of that heavenly day, as never man spoke, saying, " the 
Kingdom of Heaven is at hand;" whose Disciples also pro- 
claimed the same. — And blessed are the people who know that 
joyful sound, even the sound of that Heavenly Spiritual Kingdom, 
which all that is of God tendeth unto; and Jesus saith, my King- 
dom is not of this world, so mark then, the gospel refers to ano- 
ther life, another nature and influence, as all the heirs thereof 
must be born from above, or they cannot even see the Kingdom 



* Now mark, is not the promise of (hat *]ay, wherein one should not teacU 
another saying know the Lord (but all should know Him from the least to 
the greatest) a clear annulling of all legal priesthoods that ever was appointed 
at any time, when the office thereof should revert unto Him who is w ithout 
beginning of time or end of days. 



51 



a divine succession from Peter. 

of God. — John III. — 3. — and who would dare to saj, that any 
mortal man could effect such a change as could only be wrou2;ht 
by the Lord alone, the Creator ©f all things ? and what has that 
to do with a mere human succession, or change of notion or sen- 
timent, or a conformity to the doctrines or tradition of men, 
though esteemed never so correct ; seeing that the most zealous 
votaries thereof, might still be carnal and walk as men ? 

But doth not J. M. say, that Scripture is nothing to us, tior 
yet to all the world, besides his own priesthood, nay, even say- 
ing, they are their goods and property ? as if the f.ord had givea 
both the Scriptures, and all souls iu the universe into their Imnd, 
by an unalterable grant, renewable for ever, or to the end of 
time, to be transmitted to whom they will; as if the Lord 
Almighty had abdicated his own right and prerogative,' and 
made ail over to them, in his last will and testament ; alas, 
alas ! it seems horrible, even like blasphemy, to set forth a few 
of the inferences inseparable from such doctrine, when we behold 
many parts of his book, speaking as if they had gotten the title- 
deeds of this world and that above ; even to make saints in hea- 
ven, and heretics on earth, of whom they will ; asserting that 
none can discern the true meaning of Scripture beside themselves, 
to w horn the precious repository Avas bequeathed ? as if the Al- 
mighty could not speak to be understood without them, or that 
none should understand his speech beside themselves — see letter 
X. — page 90.~-lctter xii.—jiage 118. — leiier xxxii. — page 4. 

Was ever the like heard, to say that a will was made in their 
favour, and a legacy bequeathed to them from the Apostles, even 
while none should ever understand that will but the legatees 
themselves : and to say that they have such a grant transmitted 
to them from Peter, prince of the Apostles, even while they 
cannot prove, that Peter himself ever understood that he should 
be prince of all the Apostles ; neither did the other Apostles ever 
understand such a thing, nor can the like be discovered in all 
their writings or demeanour ; nay, but they were taught that 
none should exercise lordship dominion or authority among 
them— see Matt, xx.— 25.— 26.— M«7 /c ix.— 35.— 36.— 37.— 
Luke ix. — 46. — 47. — 48 — which is a clear and decided refuta- 
tion, and overthrows all their claim to a succession from Peter, 
insomuch that no more need be said to prove the fallacy of such 

I 



52 



Reflection on the presumption of claiming 

pretensions ; for if the Apostles could not exercise such domi- 
nion or pre-eminence, neither claimed nor asserted the like, how 
then can men claim such a thiifg^as deriving under their autho- 
rity ? nay, but suppose even for a moment, that they had such autho- 
rity in consequence of their peculiar gifts ; yet it would not 
thence follow, that the Pope is Peter's successor ; and there- 
fore I deem this so full and decided an answer to all such pre- 
tensions, that I need not add one word more on the subject ; for if 
the J. postles themselves never knew or owned such a thing, but quite 
the contrary, why then should we believe that the priests knew 
what the Apostles neither knew nor admitted ; but always dis- 
claimed ? for I challenge any man to prove that ever the Apos- 
tles owned, admitted, or acknowledged Peter to be high priest, 
or chief priest, or prince of all the Apostles, or universal Apos- 
tle, or universal Bishop, or any Dignitary that could any Avays 
tally with that of Pope : or let them prove if they be able, that 
Peter himself ever believed that he held such a station, or acted 
in such a capacity ; which position (as I said,) so clearly over- 
throws all their claims to a succession from Peter, that nothing 
further need be said to refate it ; yet nevertheless, for the sake 
of the simple-hearted, and that the crafty may be left without 
excuse, I shall olfer some plain simple observations on that 
subject. 

And I may say first of all, that, that which makes their claim to 
such singular favour and exclusive infallibility the more revolt- 
ing, is, that wherein our Saviour laid the axe to the root of 
all such carnal human claims to succession, in his reasoning 
•with the Jews, whose speech was stout against him, because they 
laid claim to succession, as being the children of Abraham, in 
■whose seed all nations should be blessed ; and they boasted of 
sitting in Moses chair, saying " we know that God speak unto 

Moses ;" and Jesus told them he knew they were Abraham's 
seed, and yet they were of their father the devil, because they 
did his works ; ^' Jesus saith, verily, verily, whosoever 

committeth sin is the servant of sin ; and the servant abideth 
" not in the house for ever, but the Son abideth for ever." — John 
viii. — 34. — 35. — there we see, that " whosoever committeth sin is 
" the servant of sin ; and the servant abideth not in the house 
" for ever and if they could not abide in the house, how 
much less could they preside for ever, over the household of 



bS 

§1 dhine succession, from Peter, ■ 

God, even sur pose they did once exercise that function ? yet we 
isee that sin should set aside both them and their authority, or 
church state, while yet " the Son abideth ever ;" who alone 
rules in his own house or kingdom, and giveth to whomsoever he 
will,' and as he will ; so then, it is clear as the sun, that if the 
Popes commit sin, they cannot preside over the house of God, if 
ever they did at any time, preside over it. 

And thus having touched very slightly upon this ever memora- 
ble passage, which deeply concerns us all, while it is poiiited at 
succession, so I leave the remainder for J. M. to expound, seeing 
he claims the exclusive right and qualification, which (if he 
should be enabled to give it one honest glance,) he may see, 
will clearly overturn all his (or any man's) pi esuniptous claim to 
a human succession under the gospel ; and let him also remem- 
ber this first of all, that no Scripture is of any private inter- 
pretation. 

And now I may remind him by the way, that even the very 
few detached pieces of texts upon which he grounds such a 
claim, would be suiBcient to disprove, or overthrow it altogether, 
even suppose no more had been written to the point ; and first, 
he quotes our Saviours address to Peter ; when he asked his 
disciples, whom say ye that I am ? Peter answered thou art 

Christ, the Son of the Living God ; Jesus saith usito him, 
^' blessed art thou Simon Barjonah, for fiesh and blood hatli not 
" revealed this unto thee, but my Father which is in Heaven ; 
" and I say unto thee, thou art Peter, and upon this rock I 
" build my Church, and the gates of Hell shall not prevail 
" against it ; and I will give unto thee the keys of the Kingdom of 
^' Heaven: and whatsoever thou bind on Earth shall be bound in 
" Heaven ; and what thou loose on Earth shall be loosed in 
" Heaven." 

Of all this he saith, that his Pope is the sole heir and successor, 
even by a regular uninterrupted line of succession from Peter 
himself, even though Peter saith, " that no prophecy of Scrip- 

ture is of any private interpretation," yet behold to what a 
private contracted purpose they would wrest a text, to promote 
their selfish schemes of pre-eminence, seeing that thU their in- 
terpretation is private in a two-fold sense, as first, if it be only 
subservient to the object of their supremacy, it cnu then apply 
in no other case besides that of the Pope's iridividiiai priority j 



54 



Ref,ection on the presumpiion of claiming 

and secondly, how private is that thing as respects the inter- 
preters themselves, which (as thej say,) is hid from all the 
world, except as their own priests may explain ? 

Alas ! doth not all this prove the gross carnality, unbelief, 
and darkness of their mind, who saith, that God, who is no re- 
specter of persons, should so far be a respecter of Peter, and the 
Popes ? nay, even Peter himself was not respected merely 
as a man, but as a believer, even on account of that faith in which the 
nations are blessed ; and so he received the blessing, in common 
with all that obtain like precious faith — see 2 Peter i. — i. — and 
though he appears to be the first of the disciples on whom the 
blessing is pronounced, because he was first to answer who Christ 
was, which proved hira to be strong in faith, therefore his Lord 
and Master pronounced the blessing upon his state, which yet 
sets forth or illustrates the unspeakable blessings of the gospel 
day, then dawning upon the world of believers, rather than any 
thing exclusive to Peter as a man; for what is there promised to 
Peter, more than is applied to all true Christians according to 
their measure of faith, though few there be that believe it even 
to this day ? Paul saith, a crown of righteousness is laid up for 
all them that love his appearing — 2 Tim. iv. viii.— -and 
Rez'elaiions saith, to him that overcometh I will give the 
morning star, and the same shall be cloathed in white, &c., and 
I will confess his name before my Father, &c., and I will write 
upon him the name of my God, and the name of the city of my 
God, which is New Jerusalem, which cometh down from Hea- 
ven from my God ; and I will write upon him my new name, 
&c. — read Revs. iii. chapter. 

Mark then, the New Jerusalem cometh down from God out 
of Heaven, unto such as overcome the world, the flesh, and the 
devil, through faith, not through a carnal succession of high- 
priests* : nay, what more was promised to Peter than to the faith- 
ful in the afore-named churches ? Jesus saith to him, thou art 
peter, which signifies a rock or stone, so there, Peter having par- 
taken of the divine nature through faith in the revelation of God, 
is saluted with a reference to the name of that w hereof he had 
partaken, for God is called a rock, even the stone which the 
•wise master builders rejected. — Mall. xxi. 42. — Jds iv. 11. — 
and so Peter calls him the living and the chief corner-stone laid 
In Sion : very far indeed from calling himself a chief stoneabove, 



55 



a divine succession from Peter. 

that of his brethren, whom he calls new born babes, and lively 
stones, who come to Christ the faundation stone — see 1 Peter 

2. ^ii — iv. — V. — vi. &c. — and Revelations 22. — iv. — saith, " his^ 

" servants shall serve him, and his name shall be in their fore- 
heads," mark, (his name in their forehead) oh ! ye that are so 
clark and carnal as to set all this down to the account of a mere 
compliment paid to Peter, in honour of the Popes? alas, alas! 
can ye make nothing more than this of it ? 

Did ever man conceive a more carnal or degrading notion of 
the heavenly language addressed to Peter? or could any thing 
be more opposed to the import thereof? (or more flatly contra- 
dict all the promises made unto the gospel state,) than to apply 
the whole to a carnal line of great lordly successors, of men after 
the flesh, even of flesh and blood? and thereby make the gospel 
covenant, more carnal, earthly, and legal, than that of the law 
itself? while yet they would rob it of all the certainty peculiar 
to the levitical priesthood. 

Well hath Our Lord and Saviour said, the thief cometh not 
but for to steal and to kill and to destroy ; I am come that they 
might have life, — &c." I am the door of the sheep, and he that 
climbeth up any other way is a thief and a robber" w hich stands 
a solemn caution to every state the world over; but have they not 
robbed people of their souls, their money, their sense, and their 
certainty, who bring them into bondage to themselves, who are 
but flesh and blood ? for all that climb up by man, climbeth up 
some other way than by Christ, even while they steal his words, 
who saith, flesh and blood hath not revealed it, but my Father 
which is in heaven. — Thou art Peter, and upon this rock I w ill 
build my Church and the gates of hell shall not prevail against 
it; and thus he shewed Peter, and shews all that come unto him,, 
that it is upon the immovable rock of the revelation of the 
Father, he would build his church, and unto the offspring of that 
revelation, he would give the keys of the Kingdom of Heaven, yea, 
and the binding and loosing, which his own children alone can 
feel, through the power of the Father revealed in them ; which 
draws them to the son, who saith, " no man knovveth the son 
but the Father, neither knoweth any man the Father, save the 
son, and he to whomsoever the son will reveal him." Mat. xi. — 27. 

There we have a heavenly description of the way to the King- 
dom of Heaven, which is Christ, even Christ within the hope 



66 



Reflection on the presumption of claiming 

®f ^lory ; for he is the way and the door, even as the revela- 
tion of the Father is the key which opens that heavenly door, 
brings into Christ, who is the door; and they that thus come 
unto him (hy the drawings of the Father) he will in no v\ ise 
cast out ; even such as from a deep sense of the sinfuhn^ss of 
sin, and need of a Redeemer; are draxvn to the Saviour; Oh 
blessed stale, wherein the heart is so drawn unto 11 im, uhosaith, 

no man can come unto me except the Father draw him, thus 
saith He that is the door, who saith, I am the good shepherd 
who giveth his life for the sheep, but he that is an hireling flee- 
eth, because he is an hireling." 

Yet doth not the hireling say, that the Keys of the Kingdom 
of Heaven are given unto him, (who is but flesh and blood ?) and 
doth he not say, that no man can come to Christ but by his 
means ? nay doth he not say, pay me my hire, and conform to 
ray tradition, and I will bring you to Christ, though Christ 
saith, no man can come to me except the Father draw him ? now 
which should we believe the hireling, or our Mediator and Re- 
deemer, who saith, no man can come to me except the Father 
draw him ? yet doth not the hireling say ; only conform and I 
shall bring you unto Him ? (and what is the hirelinij's hire, bat 
a name and fame amongst men, with the gain thereby arising 
from their quarter ?) now must he not be a sad robber indeed, 
to take the hire, and promise to do v\hat no man can do, seeing 
no man can come to Christ, or to His Kingdom, except the Fa- 
ther draw him ? and how ranch less can he admit or exclude 
others ? yet doth not the hireling say, I have gotten the keys, 
and can admit or exclude whomsoever I will, and thus would 
turn even the Lord himself out of his own prerogative ? 

But could any language strike more pointedly at their rotten 
elaini to a divine succession, than that which our Lord spoke to 
Peter, who saith, flesh and blood hath not revealed it, bat 
my Father ?" is not flesh and blood equivalent to man ? and if 
no man could reveal it then, how should he reveal it now ? so 
there he excludes flesh and blood for ever, and build-- all upon 
the sure foundation of revelation, whereby his sheep know him, 
even as he knows them ; and by a reciprocity of nature, calls 
them by name ; and so the Lord hath not abdicated his own 
right in favour of any order of men, (who are but ftesh and 
blood) as some arrogantly coriteDd ; nay, but are they not on 



67 



a divine succession from Peter, 

the side of the gates of h 11, who pleaded for a man-made, self- 
created, carnal succession, after flesh and blood, seeing that we 
find the world, the flesh, and the devil, all classed together I 
and yet we may see to our comfort aad admiration, that all these 
have not been able to prevail against that which is built upoa 
the rock of revelation unto this day ; even tho jgh the world, to- 
gether with the high priests of these times, say all manner of 
evil against it, because they know it not. 

And that is the glory of this heavenly spiritual dispensation^ 
even that it is hid from the wise and prudent of this world, 
(though revealed to babes,) yea, even from the wise scribes, and 
reno vned rabbles of these days, as sure as ever it was when he 
walked amongst men; for all the wisdom of their wise ones, 
with all their renowned councils or synods, could never shew 
a man even so much as the nature of one sin, nor enable him 
availingly to say, God be merciful to me a sinner ; how then 
should they reveal the Saviour, which redeems lost man out of 
sin, and from the consequent guilt thereof ? nay it is above them, 
even as heaven is higher than the earth, so are his ways above 
their ways, and his thoughts above their thoughts.* 



* While posing over the folly and arrogance of carnal men pretending to 
iave gotten the very kevs of the Kingdom of Heaven, I am tempted to relate 
a liitle story, which is too trifling to mix with the present subject, howbeit 
(as respects the man) I might draw a comparison (herefrom, more innocent 
than their pretensions, though it be no more than this — That some years ago, 
I being in company with a poor man, who spoke of the globe, as if he de- 
signed to expand my ideas as a brother simpleton ; so he told me that the 
world was always going round, and made motions to shew that it turned 
Tipon an axieiree, like a cart wheel ; I ooly asked him, if he thought the 
axletree was made of iron or brass, &c. which so stopped him, that he took 
the hint, and laughed at his own folly, to meddle with a thing so far above 
human comprehension ; now I have just thought of these rare beings, who 
say, that they exclusively, have gotten the keys of Heaven; if they were 
asked, whether their keys be made of iron, or brass, or of silver, or gold? 
•r whether the> might be composed of crowns, thrones, or dignities, like 
th.it of princes ? or of learning, wisdom, oi knowledge, like philosophers? 
•r of mitres and robes, like those of cardinals ? or of many ceremonies, tra- 
ditions, and long praj/ers, like the Pharisees or Gentiles, whom our Lord 
upbraids with thinking to be heard for their much speak^pg? I say, if they 
were asked, whether the^e, or any part of them, should be their keys or a 
component part thereof ? I fear they would not prove so ingenuous as poor 



m 

Reflection on the presumption of claiming 

Could any language be more descriptive of the nature an<l 
fulness of the gospel state, than Christ's address to Peter ? even 
as he had announced, that the Kingdom of Heaven is at handy 
^d seeing that he himself is the Heavenly King, all his subjects 
should know him by his own nature, even as Peter saith, of being 
partakers of the divine nature begotten of the Heavenly Father: 
so we see the blessing pronounced to that state to which the 
Father is revealed, which is born not of flesh and blood, but of 
the immortal seed qf the kingdom, which through faithfulness 
inherit the blessings and unspeakable gifts of the Kingdom of 
Heaven, which Christ saith is at hand, yea, he saith, the King» 
dom of Heaven is within you ; and that is according to the pro- 
mise of the new covenant, wherein all the children of the Lord 
are taught of the Lord, and in righteousness established, and so 
are established in the kingdom, even as he saith, behold I make 
a new covenant ; not according to the covenant that I made with 
them when I brought them out of Egypt, &c., but this is the co- 
venant that I will make with them saith the Lord ; I will put 
ray law in their mind, and write it in their hearts ; and they 
shall not (or need not) say one to another, know the Lord ; for 
they shall all know me from the least to the greatest of them ; 
and so they should know their sins and their iniquities forgiven ; 
as in Jer. xxxi. — and Hebs. viii. and x. chapters, &c. there we 
read in that he saith a new covenant, he hath made the first 
" old ; and that which waxeth old was ready to vanish away ?" 
and if Jesus first saluted Peter with the blessing of that cove- 
nant, whereby an entrance should be abundantly ministered into 
his Heavenly Kingdom ; was it not in consequence of that faith 
which was accounted for righteousness ? even faith in the reve- 
lation of that spiritual covenant, which the Father had promised 
from the beginning; as Peter himself bears witness. — ^ Peter 
i. 3. 4. 

And seeing that Peter was so blessed through faith ; is not 
that a loud call to us, to beware lest by unbelief any fail of the 
free grace of God ? who as Peter saith, is no respecter of persons. 



Byrne, to acknowledge candidly that it was above their comprehension (as 
carnal men or popes, &c,) seeing that God had not only the keeping of the 
keys, but the disposing of them for whom they are prepared, through th« 
manifestation or revelation of his own eternal spirit, thcit no flesh may glory. 



59 



a dhine succession from Peter. 

and who himself saith, according to thy faith he it unto thee ; 
and yet if we believe not in his new covenant of light and grace, 
but still say, there is yet nothing ift he had but according to the 
old covenant after a carnal human succession, is not our de- 
struction of ourselves, even while such help is offered from the 
Lord ? 

Now mark, the new covenant aforesaid, could not be according 
to the old ; which was according to a succession of priests under 
the law, of types, figures, and ceremonies ; which priests of- 
fered daily for the sins of the people, &c., but now the Lord 
saith, the gospel covenant should not be according thereto, but 
new and spiritual, even home to every heart and conscience, 
piercing the very thoughts, intent, and nature thereof ; to the 
setting up of judgment and righteousness there, that so he might 
shew mercy ; and that is the sura and substance of ail that was 
pointed to in the lively figures of the Old Testament ; even to 
Christ, who was a priest forever, after the order of him who is 
without beginning of days or end of life — not after the order of 
priests that die and have infirmities, no such thing ; he is not 
come as a shadow of the shadows of the old law, merely to trans- 
fix Gentile priests into the place of the sons of Levi — nay, verily, 
but he (the living substance of all the figures of the law) saith, 
I am come that ye might have life, and that ye might have it 
more abundantly so he came to bring in a new and living 
way, yea_, even by his coming to open a direct communication 
with mankind ; not through the medium of carnal priests ; see-= 
ing that would be no better than the old covenant ; and to say 
that such covenant should be better, would seem blasphemously, 
even to charge the Almighty with weakness or shortness in the 
covenant he gave through Moses, while yet there could be no 
shortness on his part, nay, but all the shortness was of man, and 
should so remain, until that order of priesthood which could never 
take away sins was at an end, which was fulfilled and ended in 
Christ ; who came in the fulness of time, even in the end of 
the world, once for all, bj the sacrifice of himself, to make an 
end of sin, and of that worldly sanctuary and priesthood that 
could not take away sins ; mark then, his coming is emphatically 
Called the end of the world ; — read Heb, vii. viii. and ix. chap- 
ters — and that will apply in divers ways, even as it doth lo the 



60 



Reflection on the presumption of claiming 

end of all the priesthoods in the world, as well as to put an end 
to sin, and redeem the believer out of the evils of the world, 
(which those priests never coj^ild do,) and in the room thereof to 
set up his Heavenly Kingdom, whereof himself should be the 
king, pri^^st, and lawgiver, even to redeem his people unto him- 
self, and make them kings and priests unto God ; not only giving 
them dominion over the world, the flesh, and the devil ; but 
presenting their pure offerings, as the one blessed mediator, who 
alone is worthy for evermore, read Rev, v., &c. 

Yet doth not the hireling say, nay, but we are ordained as 
mediators ? and that salvation and redemption must be through us 
exclusively, like unto the old covenant, even through a succes- 
sion of high priests, &c ? and that the people should not know 
the Lord for themselves, neither would he so forgive their 
iniquities according to his promises, unless they themselves who 
come in succession like the old covenant, should undertake for 
them ? nay further, have they not even said, that it is needful 
to pay them money for the remission of sins, both for the living 
and the dead ? or if not, they are grossly belied, even by their 
own people, whom J. M. saith are all of one mind ? now whether 
is it safer to believe and obey Christ and his Apostles, who tes- 
tify of the spirit which is the heavenly key, or to follow them, 
and come into bondage to their carnal ordinances and traditions, 
who say they possess the keys by a regular line of succession 
like that of the old covenant, which yet differs widely, in that 
it is no ways so certain as the old, only that it is certain not to 
be of the law nor of the gospel ? 

But the new covenant or gospel dispensation, is confirmed to 
the believer, by two most certain evidences, both of which agree 
in one, even as they are witnessed by the children of the light, 
and of the day, yea, of Christ's daji, which Abraham rejoiced 
to see ; the certainty of which day is confirmed by the concur- 
ring testimony of patriarchs, prophets, Christ and his apostles, 
as recorded in Scripture ; and also by the sure and most certain 
evidence of the revelation of that spirit whereof they testify, 
even the manifestation of that spirit which revealed Christ unto 
Peter, whereby they can adopt that Scripture which saith, who 
is a rock save our God — Psalm xviii. xxxi. — and Christ is called 
the rock that followed Israel in the wildernes, and he is called 
a rock throughout Scripture. — See Deut* xxxiv. 4. 15. 18. 30. 



61 



n divine succession from Peter, 

& xxxiii. 3.— Psalm xix. 14. & xxviii. 1. & xxxi. 2. 3. & xViu 
9. & Ixii. 2. 6. 7. & Ixxviii. 37. & Ixxxix. 26. & xcv. 1.— 
Isaiah viii. 14. & xvii. 10. & xxvi. 4. & xliv, 8. — Matt. xvi. 
IS.— Roms. ix. 33.— 1 6W. x. 4.— 1 Peter u. 8. &c. 

There we may see Avithout controversy, that Christ is pro- 
claimed to be the rock, and that is the rock and foundation upon 
which alone the Church of the New Testament is built; and 
other foundation can no man lay than that is laid, which is Jesus 
Christ — I Cor. iii. II. — there, he alone is the foundation, and 
not Peter ; and all that come to him through the revelation of 
the Father, know him to be one and his name one ; and he writes 
his name upon them giving them the white stone with the new 
name, even the name of the City of God, which is New Jeru- 
salem, which Cometh down from Heaven, &c. — compare Rev. ii. 
12. and ii. 17. xxi. 3. 

So we may see that our Saviour's address to Peter, is admira- 
bly illustrative of his blessed day which had then dawned upon 
the world, (even that day which Abraham rejoiced to see,) 
wherein God should be eminently manifest, as the rock, refuge, 
and foundation of his people, whom he should make as lively 
stones in his heavenly spiritual house — see 1 Peter ii. 5. — To a 
true believer therein he might say, thou art Peter, (a lively stone) 
to be laid upon that rock of the revelation of the Father, whereon 
I build my Church, &c. Mark he saith, I build ray Church, so 
he is the rock, the foundation, and the builder of his own house, 
and not Peter ; though he be a precious stone, laid upon Christ 
the eternal rock and foundation, which he found by digging 
deep, beyond all that is of flesh and blood, man or priest; even 
to the revelation of the Father in himself. 

And such only are the wise builders, who come to the roclc 
by digging deep, even feeling and knowing the foundation for 
themselves, and do as Christ saith ; but such as only hear what 
flesh and blood saith, and only take other men's word, are 
the foolish builders, who baild upon the sand ; their building is 
without a foundation, who build upon that of man ; whether of 
themselves or others ; if it be of man it is no foundation ; com- 
pare Ma;, vii. with Luke vi. which agrees with 1 Cor. iii. 11, 
saying " other foundation can no man lay than is laid, which is 
" Jesus Christ ;" (so he is the foundation and not Peter,) there- 
fore^ whoever builds upon succession or tradition, or scienc^j 



62 

Reflection on the presumption of claiyning 

©r thrones, or dignitaries, &c., they build upon man, or upoR 
fiesh arid blood, and so build without a foundation ; for no man 
can lay another foundation than Jesus Christ ; he alone is the 
Prince and Saviour, that not only bringeth home conviction to 
the sinner, but granteth repeutaiice and remission of sins, who 
saith, I am the good shepherd, and I am the way and the door 
into the sheepfold ; and by me if any man enter he shall be 
saved ; and he saith, many shall come in my name and shall de- 
ceive many ; and pray what are they that take up his name by 
a vote of the great ones of the earth, even of men great of flesh, 
and set up as vicars of Christ, and say it would be blasphemy or 
heresy to call in question or doubt their authority or infallibility? 

Behold, there in Mat vii. and Luke vi. where the founda- 
tion is described, we are warned to beware of false prophets 
•which come in sheep's clothing, while they may be inwardly ra- 
venous wolves ; but we are commanded to know them by their 
fruits, not by any prescribed line of ordination or succession — 
hence we are w arned not to rely upon any profession or succes- 
sion however hijjh or orthodox, even though of the very sheep's 
clothing ilself — nay, but we are warned not to rest satisfied even 
with the best of teaching or hearing, but to come home to the 
sensible doing part, to do the work for ourselves, which God 
should work in us, and for us, (which no man can do for his 
l)rother,) and that is the wise builder indeed, who digs so deep 
as to have the truth revealed in himself, as it was revealed to 
Peter, such build upon the rock — see Mat. vii. 24. 

But those who take the word of any man, without proving for 
themselves, build upon the sand, and such have no foundation, 
because they have not faith in the revelation of the^ Fatherj 
whereby they should prove all things and hold fast that which 

is good."- — 1 Thes. v. 21. — but how can they prov^? all things, 
"who saith, nay, we will prove nothing, but do as our Church 
saith, and so build upon the Pope ? but how can that be a chris- 
tian or heavenly Church, which is built upon the Pope, w ho was 
first set up and upheld by the powers of the earth, in order to 
bolster up, or consolidate the old Roman Empire, even in the 
days of Gregory and Phocas, as I shall shew in its place, and 
prove to a demonstration, that the Church of Christ has no more 
to do with a Pope than with Mahomed, even according to the 
assertion of him they call Saint Gregory the Great. 



63 



(BL dixine succession from Peter. 

How could Pefer be Prince of the Apostles, seeing that nei- 
ther Peter himself nor the oiher Apostles never kne.v it ? nay, I 
challenge J. M. to shew if he be able, when, or where did they 
ever act or speak as if he should be their Pope ? but did not the 
Kings and Emperors set up the Pope some hundreds of years 
after ? 

And if our Saviour ordained a line of human succession from 
Peter, to judge, pronounce, and decide all matters of doubt ; 
how then should he warn us to beware of men, and to know 
them by their fruits? should he not in that case refer us to the 
successors of Peter, and command all men to hear them, and bow 
to their decision ? but no such thing, nay, let him shew if he 
be able, where did ever Christ order any Church to abide by 
Peter's d ecision in a 11 matters of doubt ? and if not, how should 
we now rely upon his pretended successors ? nay, did not even 
Peter himself greatly err, and was to be blamed for subverting 
the Church into Judaeism, until he was withstood by Paul, who 
had never walked with the Apostles all the time of Christ's per- 
sonal appearance upon earth ? — read Gah. i. and ii. chap. &c. 

And if such a man as Peter did err, through an excessive at- 
tachment to the religion of his youth and education, how then 
ahould we rely upon his pretended successors, who, by their 
deeds, are proved to be strangers to the love, zeal, simplicity, 
and sincerity of Peter ? nay, but are we not warranted to go 
atill further, and assert, that the gosptfl refers to a more sure 
and living standard, than that of a rigid imitation of the very 
practice of the Church itself, even in the Apostles' times ? seeing 
that the Church at Jerusalem, with the Apostles, &c. h^d so far 
slidden into Jadaism, as to hold up circumcision with the sacri- 
fices and customs of the law of Moses — see Acts xxi. chapter, 
there we read, that they were zealous of the ceremonies of the 
old law above twenty years after Christ had fulfilled and blotted 
them out, even nailing them to his cross — see Cols-, ii. 14. which 
is a clear demonstration, that the gospel of our Lord and Saviour, 
stands not in the mere outside conformity to the prescribed or- 
ders or ceremonies, even of the best of men or churches, but in 
spirit and in truth, and iu the heavenly fellowship thereof; 
seeing those blessed men were permitted to cling to the old 
law, even while they earnestly pressed tow ard the heavenly sub- 
stance, which with them was all in all, wherein the Lord rc- 



64 



Reflection on the presumption of claiming 

guarded them, and had respect to their sincerity ; atid these 
things are written for our learning, even to admonish us to look 
to the Lord alone, and trust him to the end, who is the builder 
of his own house, and warns us to look unto him for the founda- 
tion of our hope, rather than to other men's line made ready to 
our hand. 

I know I may be told that the Apostles had lived under the 
dispensation of the law, when it was in full force, and walking 
blameless therein, they should of course retain a peculiar sense 
of the solemnity thereof; yet I say, that no ways binds us to 
imitate their practice, of that which had run its course, though 
on their part, it fully accounts for their partiality thereto, even 
rather to their credit, while yet it holds forth this caution to us, 
even " that we should learn in them, not to think of man above 
^' that which is written." — See 1 Cor. iv. 6. 

Objection. — Some may object, that all this tends to slight the 
Lord's messengers, who were marvellously gifted and sent forth 
as a signal blessing to the world. 

Answer.- Far be it from me to diminish ought from the dig- 
nity of the Apostles or their labours, nay, but I rather mean to 
exalt them, wherein I assert, that all their blessed work tended 
to Godward, even to turn people from darkness to light, and 
from the power of Satan unto God, and to the word of his grace, 
which as they asserted, is able to build them up, and to give an 
inheritance among the sanctified ; and thus they turned (or ga- 
thered) souls unto God, rather than to themselves, which was 
a blessed work indeed — but who are they that speak lightly of 
the Apostles and their labours ? are they not such as assert that 
their labours tended only to manward, even to exalt Popes and 
Prelates and their councils, and to sanction all the fickle, foul, 
and filthy trumpery that ever was the bone of their contention ? 
doth not that cast a slander on the Apostles and their labours, 
even worse than ever was devised by the infidel ? and if such 
profess themselves, to be the only true sheepfo'd of Christ, would 
not that aggravate their crime beyond measure ? 

Our Saviour warns us to " beware of false prophets \fho come 
^' in sheep's cloathinsr, but inwardly are ravening wolves ; ye 

shall know them by their fruits," he doth not say, ye shall know 
them by the line of succession which I ordain ; no snch thing, 
nay, but is it not of such as profess the like that we are warned 



65 



a divine succession from Peter, 

to beware, even of them that profess the true order ? yea, of the 
very sheep's cloathirifir itself ? and is it not remarkable in that 
place, the I ord gives only one mark whereby deceivers should 
be knowD, even that they are inwardly ravenous ? as if he had 
said ; ye cannot be mine if ye take up with men who are rave- 
nous after tfain, lordship, or pre-emi)ienGe to the subverting of 
the soul ? for how could men deal more treacherously, in se- 
ducing and subverting of souls, than thus to apply our Lord's 
sayings to themselves exclusively, as if none beside them were 
concerned therein, even while they stand as a solemn admonition 
and warning to all people, even wherein he saith, beware of 
men, and dig deep for the foundation, even as unto the rock, or 
if not, the building cannot endure the trials Bnd temptations of 
the day ? but alas ! have they not said that they themselves are 
the rock, which (as J. M. saith,} the Lord would have all to 
take for their foundation, even by succession from the Apostles^ 
while yet they may see many rotten links in what he calls his re- 
gular unbroken chain of Popes, &c., to which he refers as an infal- 
lible, unerring, and sure guide in all things appertaining to sal- 
vation ? and so cheat poor souls which they turn away from faith 
in Christ, and from taking heed unto his solemn admonitions, that 
so they might bring them into bondage to themselves, nay, even 
to great men of the earth, whom they set up over and above the 
revelation of truth, whereupon Christ's Church is built. 

Hence they arrogantly assume a right to make faith and pre- 
scribe rules for all nations, even to denounce sins, and extol 
sanctities of their own devising, to prove or judge of mens' 
fruits thereby, even of things not to be found in Scripture, while 
they pass over the sure marks which our Lord prescribeth for 
judgment ; and is not that a wonderful and horrible thing, to 
condemn all that dare think for themselves, and prove honest 
to the conviction of conscience, even to pronounce them obsti- 
nate heretics? as in letter xVix.^ page 190, and divers other parts 
of his volume, while he not only passeth over the blackest crimes 
of his own rabbles, but even exalts and extols such as our Saviour 
saith woe unto ; who love the uppermost rooms at feasts, the 
chief seats in the synagogues, and greetings in public places, 
and to be called of men rabbi or master; who grow great and 
lordly by devouring the labour of the poor, the fatherless, and 
the widow; and for a pretence make long prayers ^ such the Lord 



66 



Reflection on the presumption of claiming 

saith should receive the greater condemnatioii~-see Mat. xxnf* 
6. 7.— Mark xii. 38. 39. 40.~Lw^e xs. 46. 47., and yet doth 
not J. M. say, that such should sway the sceptre of the Kingdom 
of Heaven, as respects the fate of all nations in the eternal 
world. 

Alas ! was there ever a more subtle wile devised by Satan^ 
than first to assert that they had a grant or patent from Heaveit 
to make merchandize of the souls of men ; and that it should be 
blasphemy or heresy to deny the validity of their title, written 
in priests' language, which none beside them should ever under- 
stand ? is not that a marvellous thing, to claim a peculiar grant 
or legacy, which should disinherit all others, the world over, and 
that none should understand the language of such bequest but 
the legatees themselves ? and w^hen they brought the people to 
believe so much, then to persuade them, that they had got great 
insight into the secret things which only belong to God, even, 
things not fit for mortals to pry into, yet they say all must be- 
lieve them implicitly, whatever they say of things handed down 
to thera by tradition (though not to be found in Scripture,) the 
profession whereof they call faith, even while they deny the 
things that are revealed, which belong to all men, wherein they 
deny the Scripture testimony of the light, grace, and inspiration 
of God in the souls of men, to be sufficient to convince the sin- 
ner of his sins, and to draw him unto Christ, who alone can 
grant repentance and forgiveness of sins, and give that hunger 
and thirst after righteousness which is blessed indeed ; but if the 
leaders of the people have for ages taught their flocks unbelief 
in the efficacy of those blessed promises, is it any marvel tlien,. 
that they draw such impenetrable darkness over themselves, as 
not to believe even the report thereof? 

The Scripture saith, he taketh the wise in their own crafti- 
ness, and is not that abundantly verified in those who light upon 
the case of Peter, in order to establish their claim to a carnal 
succession of exclusive right, to dispose of the mysteries of the 
gospel, even while they should see that nothing could more de- 
cidedly overthrow their pretensions altogether, than Peter's ex- 
ample and precept ? nay, did they only observe his tremendous 
rebuke of Simon the sorcerer, because he offered him money, 
and thought that the gift of God may be purchased with money ; 
therefore Peter said unto him, " thy money perish with thec^ 



61 



a divine succession from Peter, 

because thou hast thought that the gift of God may be 
purchased with money; thou hast neither part nor lot in this 
matter, for thy heart isnot right iuthe sight of God" — see Acts 
\iii. 20. 21. there it is plain without controversy, that according 
to Peter's testimony, whoever gave or took money for divinity, could 
neither have part nor lot with the Apostles, and if they had nei- 
ther part nor lot with them, how could they be their successors ? 
and even J. M. himself admits (as he cannot deny) that they took 
pay for masses, which he holds forth to be their principal gift; 
and if they should first need money to get qualified for their 
ministry, and then took money for the exercise thereof, should 
they not in that case be the successors of Simon the sorcerer, rather 
than of Simon Peter ? 

Alas ! what have they discovered in Peter to establish the 
pope as his successor ? v/as there ever a character more at vari- 
ance therewith in any wise ? whether we view him as a disciple, 
an apostle, or a tempted and tried believer? and first, behold 
him leaving aU to follow Christ; which when he recounted, he 
was told that the blessing only awaited such as followed him in 
the regeneration — Mat. xix. 28. and so he was reminded, that 
the business was a change of nature, and not of mere system 
or profession, further than as the good fruit was brought fortli 
out of the honest and good heart; but not a word referring to 
creeds and priestly succession ; nay, but (mark simply,) in the 
re-generation, even as Peter himself writes, in reference to the 
divine nature — 2 Peter i. 4. 

And behold him again asserting that Christ is the Son of the 
Living God, to which sense and mind, Jesus pronounced the 
peculiar blessing of those that so knew him by the revelation of 
the Father, as being the heavenly order of the true and living 
faith and knowledge of God ; which revelation opens the way 
into the Kingdom of Heaven, whereby alone men can truly 
know and own God ; and so he owns them, and as they can 
thus call him by his name, he in return calls them by name, for 
such only are his indeed ; yea, they dwell in him, and he in 
them, who binds and looses, and gives the entrance into the 
Heavenly Kingdom ; even as Peter writes of the same blessing, 
as being applicable to true believers without respect of persons ; 
nay, so far is he from ascribing it to himself exclusively, or in« 

U 



68 



Reflection on the presumption claiming 

dividuallj, that he rather applies it to states, conditions, of 
growths in grace, even as to the state of the living soul, which 
should know the Living God, (the Father Almighty,) and not 
to persons, dignitaries, sects, nor creeds, &c., which likewise 
agree with that of Paul, who saith, " that no man can call 

Jesus Lord but by the holy spirit — 1 Cor, xii. 3. — ^^compare 
Mat. xvi. 22. 23. with Mark vii. 33. 34. 

But what way soever we view Peter, (although he was a most 
precious stone in the building,) we may see that he was to re- 
tain nothing but what he obtained through the like precious 
faith in the revelation of God, as was and is common to all true 
believers, according to their different states or measures ; so far 
as respects the common salutation, even as he himself, and Jude 
■writes. — And is not that a most striking and instructive lesson, 
which we may learn from Peter's conduct and example, even of 
the heavenly order of the Lord's dealing with his true disciples ; 
that although he condescended to walk among, teach, and 
converse with them, even for their and our instruction and ex- 
ample ? yet behold the primary instruction which he established, 
even this, that after all his converse and heavenly example before 
their faces ; still they could only retain what they held through 
revelation or inspiration ; (I might refer to many instances, but 
shall not now digress from the case of Peter,) as we may see how 
remarkable it is, that although being for years conversant with 
his dear master, and had (with the other Apostles) received the 
commission to go teach all nations; still let us take notice for 
our instruction, that with all that, he was not even to know that 
a Gentile could be saved, until it was revealed to him 
in a vision, and when it was revealed to him, he saith, 

God hath shewed me that I should call no man common ; (there 
we may see, that gospel knowledge, was. and is, only to be 
attained through revelation,) and Peter then testified," of a 
truth I perceive that God is no respecter of persons ; but in every 
nation he that feareth him and worketh righteousness is accepted 
with him Acts x. how remarkable to find this thrice repeated. 

Now let all that plead for a carnal succession to the chair of 
Peter, take notice, even of that memorable visit to the house of 
Cornelius, aud see if it would not decidedly overturn such pre- 
tensions altogether, insomuch that I am ready to query, whether 



69 



a divkie succession from Peter, 

Peter did not gain as much instruction by that interview, as did 
Cornelius? even when he saw the shortness of all finite compre- 
hension, and the unsearchable knowledge of God (whose ways 
are a great deep,) he exclaimed, of a truth I perceive that God 
is no respecter of persons, but in every nation he that feareth 
iiim and worketh righteousness is accepted ; (doth not every na- 
tion there, fully imply every sort of people,) so Peter saith, of a 
truth God is no respecter of persons ; but now they say that he 
is a respecter, not only of persons, but of the very orders of 
men : Nay further, they even take on to tell the very individual 
persons of whom he is a respecter, and say, he respects popes 
and cardinals, &C.5 saying, they are built upon Peter as his 
successors. 

Was there ever the like presumption, or could any thing be 
more grossly carnal ? surely those the Apostle upbraids with 
being carnal, were harmless in comparison of such carnal claims 
to succession ; yet see how sharply they were reproved, saying 
to such, are ye not carnal and walk as men, seeing that one saith, 
I am of Paul, another I am of Apollos, and I of Cephas (or 
Peter,J &c. ; and then retorts the charge against them, saying, 

who then is Paul, or Apollos, but ministers ?" &c. — see 1 Cor, 
I. 12. and iii. 3. 4. &c. — Yet we do not find, carnal as they 
were in that respect, that they ever thought of such a thing, as 
that none should be accepted beside their favourite order ; nay 
surely, that was reserved for the woful perilous times that Peter 
and other Apostles foretold, was then near at hand, of which 
I may treat more largely in its place ; however, I must admit 
one exception, even in the Apostles' days, as we find, that some 
of the oflfspring of the old sin^soothing Pharisees, laid claim to 
a like divine exclusive acceptance, saying, that except they 
were circumcised and kept the law, they could not be saved ; 
and so they built their hope of salvation upon a conformity to 
outside profession, while they talked of building upon Moses, 
even in like manner, as the same carnal generation now a days 
speak of building upon Peter ; but they seem to forget, or have 
not known, that if they come into Peter's chair, they must come 
in by the same door as he did, even by the revelation of the Fa- 
ther through Christ, wbo is the way and the door, who saith, all 
that climb up any other way are thieves and robbers, surely then, 
all who climb up by suecession, as by the vote of multitudes, or 



76 



Itejledion on the presumption of claiming^ ^c, 

bj principalities or powers, or by the strength of armies, as they 
have done (without even blushing for shame,) in former ages, 
when Emperors set them up as bulwarks of the state policy ? or 
yet if they climb up by education, wisdom, knowledge, arts, or 
parts ; or by all of them together ; such climb up some other 
way than by Christ Jtlone, whose covenant is his law written in 
the heart, and his spirit in the inward parts, even as revealed to 
Peter. 

Bat the worst never can be told to the full ; were we to take 
into account the fearful coiisecjuences of usurping the Lord's 
prerogative over the conscience, to the subverting the soul ; 
even to the holding people in spiritual bondage to the fear and 
tradition of men, who beguile souls from digging deep for the 
true and living foundation, while they set at naught the hea- 
vei^jy admonition of him, who saith, " be not ye called Rabbi ; 
^' for one is your master, even Christ ; and all ye are brethren ; 

and call no man your Father upon earth, for one is your Fa- 

ther which is in Heaven ; neither be ye called masters : for one 
" is your master even Christ." — See Mat. xxiii. Who then is the 
Prince of the Apostles, seeing the Lord rebuked the like thought 
in them, saying, " ye know that the Princes of the Gentiles 
" exercise dominion over them, and they that are great exercise 

authority upon them ; but it shall not be so among you ?" — 
Mat. XX. 25. 26. — how will ye answer these things, oh ! ye that 
give and receive such heathenish lordly titles, as break and set 
at naught the Saviour's commandments ? 

Alas, alas ! will it serve as an excuse in the great day, for 
to say, that there was a time wherein the policy of Princes 
deemed it expedient to set up an imperial high priest, in order 
to counteract the distractions of the Empire ; while at the same 
time, the avarice and ambition of the bishops, called for all the 
favour that could be obtained from the state ? and seeing that 
temporal and spiritual alliance, brought forth such a goodly 
Prince as their Pope ; and although he could not be seated 
surely on his throne, without feigning his pedigree to descend from 
the Apostles ; yet if the setting up of such a great grand Vizier 
to preside over Christendom, hath raised a greater scandal against 
the purity and simplicity of the gospel ; and caused the way of 
truth to be evil spoken of, more than ever the Heathen did, how 
tlieE will they answer for it, who still contend for such measures? 



n 



SECTION VI. 

Some further reflections on the presumption ofjlesh and blood 
claiming a divine succession from Peter y shewing the fair 
lacy thereof especially^ in that whertin flesh and blood is 
prone to change, stumble^ and reap corruption ; ccen as 
demonstrated hi/ a slight glance at some of their waj/s and 
workings, 

"W^HAT ^claim can they have to Peter, who would climb up 
to his chair by a succession of great lordly voters, and 
candidates of like stamp ? surely though high and dignified as 
they are esteemed, Peter's cause is yet above them, even as 
heaven is higher that the earth, yea, and though by great wordly 
interest, state policy, or philosophy and vain divination, they 
may have stolen or forged the poor fisherman's name, and clothed 
themselves with the saint's words, which they would strain to fit 
themselves, to cover a vile carcass, in order to get gain and 
preeminence in the sight of men, far beyond any thing that ever 
Simon the Sorcerer looked for, even giving out that they them- 
selves are some great ones, to whom all people should give heed ; 
alas, alas ! was that the kind of chair that Peter sat in ? nay, 
verily ; for however they may make mountains of voluntary hu- 
mility, they could no more get up to such a chair with the humi- 
lity of Peter, than they could create a living man. 

Is it not remarkable, that when a people choose to be de- 
ceived, the justice of Heaven permits or suffers them to choose 
their own delusions ? which, although it be a truth that may 
stand as a general memento to all people : of what profession so- 
ever ; yet here I may apply it to such as build upon a carnal 
line of what they call the successors of Feter, &c. ; for even sup- 
pose they could wrest the Scripture, to force such a meaning 
therefrom (with their traditions.) as that the inheritance of the 
gospel might descend by succession, or be transferred to heirs 
and successors like one of the kingdoms of this world, yet I say, 
even suppose they should form so gross and carnal a conception 
of the Kingdom of Heaven, as that it should be assigned to the 
gQvernjpent of frail man, whose breath is in his nostrils ; yet 



73 



Further rejections on the presumption of claiming 

with all that, how could they fail to observe, that the Kingdom 
of Heaven must stand in Heavenly order ? yea, and that evea 
those very Churches which had been rightly established, were 
warned in the Revelations, of the danger of their degeneracy and 
fall, (even at the time of giving forth that portion of Scripture,) 
yea, they are told, that if they did not repent and amend their 
ways, the Lord would fight against them with the sword of his 
mouth, and kill their children with death, and give unto every 
one according to their works, that he would come quii kly and 
remove their candlestick out of its place except they repent; nay, 
farther, we find some of them charged with saying they were true 
believers, while they were the synagogue of Satan. 

Now who would dare to say, that it was merely their profes- 
sion or their creed, that appeared so vile? nay, surely, but it 
must have been their spirit and their deceitful ways that were 
condemned ; for we are told, that they were not what they pro- 
fessed to be, and therefore their profession is called blasphemy, 
and that is for our warning — read Rex). i. ii. iii. chapters. 

And seeing they had, even then, such as said they Avere 
Apostles, and were not, but were found liars ; who would at- 
tempt to say, that their fault was a want of that outward ordi- 
nation that should proceed from Peter or Paul, &c. ? nay, ve- 
rily, for any thing we know, they might have had a form of 
Godliness without the power thereof: and for ought we know, 
they might be as truly called, as either Judas or Demas, seeing 
that such as turn from the truth or spirit in the inward parts, 
shall be found liars, let them profess what they may. 

And if the Seven Churches, or even those of Ephesus and 
Pergamus, had so degenerated (while yet the Apostles and their 
labours had been fresh amongst them,) that they were then in 
danger of being cast off from the favour of God ? what would it 
avail them in such a case, to be able to recount their nnmbers, 
or plead the accuracy and orthodoxy of their creeds and tradi- 
tions, or that they should rely on the stability of their estab- 
lishment and succession ? would not that rather aggravate the 
c?ase in the sight of him from whom there is no appeal, who only 
loves righteousness, and hates iniquity, without respect to the 
persons, the orders, or the devices of men ? 

And as to that very Church of Rome itself, which he saith 
could never err; yet hear what the Apostle saith unto her 5 



18 



a divine succession from Peter. 

if God spared not the natural branches" (meaning the Jews} 
" take heed lest he also spare not thee" — Rom, xi. 21 — and ia 
the viii. chapter he saith, " if ye live after the flesh ye shall die, 
" but if ye through the spirit do mortify the deeds of the body, 

ye shall live ;" there are the conditions, even life and death 
set before all people without respect of persons, (no exception to 
the successors of Peter,) which also applies to Churches, as 
sure as to individuals ; and if they should die away, or loose the 
life of the spirit of Christ in the inner man, what then would a 
dead carcass avail, even though as great as nations and multi- 
tudes ? or what would the glory of their high priests, high pro- 
fession, and many inventions do for them in such a case, but 
hide from their eyes the things that belong to their peace ? 

And we read in the same chapter, that " there is no con- 

demnatiou to them that are in Christ Jesus, who walk not after 
" the flesh, but after the spirit, and if any man have not the 

spirit of Christ he is none of his ;" there we see that the 
©lection or choice is according to his purpose, who will have 
mercy on whom he will, and the carnal mind with the works 
thereof is in the enmity and reprobation, to be cast away, 
while on the other hand, as many as are led by the spirit of 
God are his children, heirs, and joint heirs with Christ; mind 
that (as many) all conditionally, read Roms. viii. — and more- 
over, I might challenge the most keen-eved critic, to spy out 
any thing in all that epistle to the Romans, pointing to a pre- 
sumptous claim to succession, or tending to build up any man 
•r order of men in self-confidence, or to exalt one man over 
©thers ; nay, but what saith he in that epistle, " who art thou 
** that jadgest another man's servant ? — to his own master he 

standeth or falleth — let every man be fully persuaded in his 

own mind, &c._;" and warns all. not to be highminded 
" but fear." 

And seeing that however men might force a construction in 
favour of such a carnal order of succession, still it must be subject 
to the conditions, even of righteousness, peace, and joy in th& 
Holy Spirit, for therein alone doth the Kingdom of God consist. 
Rom. xiv. 17. — And seeing that such a requisite must be retained, 
or the inheritance forfeited, so as to revert back again to the 
disposal of the Lord, the original donor, to give it to whomsoever 
he will, and that is the order and condition of the disposal of all 



74 



Further reflections on the presumption of claiming 

the gifts and callings apperlaiuing to the Kingdom of God ; yea^ 
that they are all subject to be forfeited, even by slothfulness; 
and the slothful servant, or the sleepy foolish virgins, have no power 
to transfer it to heirs or successors ; but the Lord taketh it from 
them, read Mat. xxv. Oh! all of you that wilfully deceive 
yourselves by relying upon a temporal or human succession] 
there ye may see, that the lamp, or strictest profession ; the 
Virgin or the gift, was of no avail to them, further than as 
they occupied therev> ith according to the Lord's good pleasure, 
who gives aud takes, and changes as he sees meet, and mark, 
mark, mark, so is the Kingdom of Heaven, or all the gifts and 
callings thereof likened unto, and let them see to it, who say 
that they can be held, retained, or transferred at the will of 
man, whose breath is in his nostrils. 

Wherefore, seeing that the Kingdom of Heaven (or the gospel 
state) could only be retained by the nation or people which 
bringeth forth the fruits thereof ; what shall we say then of such 
as wilfully plead for a human succession ? are we not forced to 
acknowledge, that no delusion could scare men who chose to be 
so deceived, as to close their eyes at noon day ? I mean even 
so far as respects common observation, for now I allude to the 
learned, who have always been making the great blunders of 
all ; and must needs be masters of arts in the science of confu- 
sion; affecting to know that whereof neither themselves nor any 
body else could tell the meaning, whereby they acquired great 
fame in the world ; for the more they duped the people, so muck 
the more the world wondered after them ; so that finding the 
bait to take so effectually to their purpose, they fell out among 
themselves about the meaning of that whereof they knew no 
meaning, and so got mighty fierce against each other, whereby 
their renown went forth thjroughout the nations, which revered 
them so much the more as they affected to be wise above that 
which is written, and differed about things they could never 
comprehend, even things not fit nor lawful for mortals to pry 
into ; even as Hilary saith, " it is a thing deplorable as danger- 

ous, that there are as many creeds as opinions among men ; as 

many doctrines as inclinations, as many sources of blasphemy 
" as there are faults among us; because we make creeds arbi- 

trarily, and explain them as arbitrarily," &c. — " Every year, 
" nay, every moon, we make new creeds to describe invisible 



a divine succession from Peter. 



« mysteries,*' &c. " We anathematize those whom we defend f 
we condemn either the doctrine of others in ourselves, or our 
<^ own in that of others," &c. There was the very root and 
ground of heresy, even beguiling the people into forbidden 
knowledge ; and thus were the bishops and their lordly orders 
exalted over the conscience of the people, whom thej betrayed 
into dangerous and presumptuous speculations, and over whom 
they reigned in their various changes and fluctuations, like what 
we read of the waters where the whore sitteth, which are 
peoples and multitudes, and nations, and tongues. — Revs, xvi. 17. 

And thus were the Apostles' predictions and warnings mar- 
Yelously verified (even literally,) nay, were we only to ob*. 
serve, how the believers are forewarned of the Apostles' fearsj 
^' lest as the Serpent beguiled Eve through his subtlety, so their 
minds should be corrupted from the simplicity that is ia 
Christ ;" and so they were warned, " to beware lest any maa 
spoil them through philosophy and vain deceit, after the tra- 
dition of men, after the rudiments of the world and not after 
Christ." — see 2 Co?^s. xi. iii. and Cols. ii. 8. which also we 
may read still stronger to the same effect, in divers parts of the 
New Testament, even in Peter, John, and Jude : and Paul 
saith, the mystery of iniquity was even then at work ; and he 
tells the Ephesians that after his departure should grievous 
wolves enter in amongst them, even of their own selves, and so 
he refers them to his own example, how that in all things so la- 
bouring as they knew that his own hands ministered to his ne- 
cessities, &c., while he warned them with tears night and day, 
aye and now warns every one of us, not to trust to ourselves^ 
nor yet to any man, or order of men, but to the Lord alone, 
and to the word of his grace, which is able to build up and to 
give an inheritance amongst the sanctified — Acts xx. Thus we 
see, the Apostles directed the people unto the Lord alone, 
while they foresaw the woful desolation that awaited such as 
became slaves to the fear and government of self-seeking men, 
whose end was to bring them into bondage^ that so they might 
make a gain of them. 

Although I know but little of histoi'y, yet I have read more 
than enough to shew how remarkably the Apostles' forebodicga 

M 



76 



Further reflections on the presumption of claiming 

of a woful falling away was verified ; that even in the times of 
cruel persecutionj the bishops began to extend their views of 
ambition, not only to an unrighteous pre-eminence over their 
brethren, but even to grasp at empire and renown in the world ; 
which I shall not attempt to set forth in full detail to such as 
may read tenfold more about them than I have done ; but let it 
here suffice as we pass along, just to remind them of the confu- 
sion which was raised in divers nations, by their ravening after 
pre-eminence ; even so early as the days of Paul of Antioch, or 
Samosata ; who appear to have united the office of Minister of 
State, with that of Patriarch of the Church, (even while the 
poor Christians lay exposed to grievous persecutions ;) and that 
even then, he had his partisans and rivals, in that age of innovation 
and overturning in the so called religious world. And if in 
such times, the two parties of Bishops (while applying to each other 
the epithets of schism and heresy,) should be so base as to plead 
their quarrels before an Imperial Heathen tribunal ; what then 
became of that spotless unbroken succession, which /. M, 
boasts of ? 

And if even then, in the third century, under an Heathen go- 
vernment, as the historian relates, that, " as Christians were 
caressed by one Emperor, and persecuted by another ; in 
seasons of prosperity many rushed into the Church for base 
ends. In times of adversity, they denied the faith, and re- 
turned again to idolatry. When the squall was over, away 
they came again into the Church, with all their vices, to de- 
prave others by their examples ; the bishops, fond of prose- 
lytes encouraged all this, transferring the attention of chris- 
tians from the ancient confederacy for virtue, to vain shows at 
" Easter, and other Jewish ceremonies, adulterated too with 
Paganism." — See Clarke's History of Intolerance^ Vol, 1. page 
215. Many who deplored such depravity, laboured for a time 
to stem the torrent, until seeing a tide of immorality pouring 
into the Church, they withdrevv, and testified against it ; and 
so were called heretics, and many nicknames, such as puritans, 
&c., and in process of time were persecuted and banished, bj 
such as called themselves the successors of Peter, who dealt 
sorely with the successors of Novation and divers others. 

But what shall we say to these things, if even Eusebius and 
Cyprian, (who joined in condemning the Novations for their 



rr 

m divine succession from Peter, 



©rer zeal against the prevailing abuses, still bewailed the cor- 
ruption of manners and principles, so as for the latter to confess, 
" that the principal study of the bishops of his time, was to get 
money and estates — that they followed after pride, and were 
at leisure for nothing but emulation and quarrelling, and, that 
they neglected the simplicity of the faith, and renounced the 
w orld in w^ords only." — Clarke's History^ Vol. I. page 207. 
If the foregoing hints respecting the early ages of the Church, 
(even while under persecution) call aloud unto such as truat ia 
man, or in a human succession, to look to the ground of their 
dependance, what shall I say then to that which followed shortly 
after ? if we but take a slight glance at their ways and work- 
ings, from the days of Constantine,* when the flood-gates of 
temporal power, wealth, and luxury, were opened upon the 
Churches, and vast revenues and benefices flung out amongst 
S-uch as were called clergy ; insomuch that in process of time, 
the fiUhy intrigue, and policy of the state became rapidly blend- 
ed with the government of the Church ? aye, even so far, that 
the influence of kings and emperors, was of greatest weight ia 
the election of such as they called vicars in Jesus Christ. 

What else but such worldly power and w ealth, could make the 
bishops so gross and ravenous, that they could net agree about 
which of themselves should be entitled to their anti-Christian 
pre-eminence, until they submitted their dispute to a king named 
Theodorick, a professed Arian, whom they call an heretic ? 
but as I might have noticed divers other cases more revolting so 
I do not set forth this, as the most abominable feature in the 
catastrophe ; far be it from me to compare the like, to the 
scenes of tumult, sedition, and bloodshed, excited by such like 
elections, wherein they made flesh their arm to a witness ; but I 
have simply noticed the above, in order to remind them how in- 
consistent with themselves his infallible divines can turn to ob- 
tain their ow^n ends ; wherefore then does he tell the world that 



* As it is recorded, that a voice from Heaven like that of an angel, was 
lieard to proclaim — "this day is poison (or venom) poured into the churches," 
alluding to that of pouring forth wealth among the bishops, &c., in the days 
of Constantine : yet however such a voice was heard by the human ear; I 
have no doubt but it was heard, and well understood, by that ear wbick 
cbuld hear what the spirit saith unto the churches. 



78 



Further refleclions on the presumption of claiming 

they cannot err ? of whom the historian saith, " that they wer© 
too much taken up about the establishment of their Churches, 

" to hear that voice which calls to glory by way of virtue; that 
they were too intent on obtaining dominion over others to go* 

^' vern themselves." — Ibid.^ 



* It is remarkable through all ages, that at what times soever sifrnal fa- 
vours were confered upon believers} Satan was then most busy with hit 
wiles, to turn such favours to their destruction, which was never more largely 
demonstrated, than in the dajs wherein Constantine proclaimed Christianity 
the religion of the state, and of the empire; then was the time for the devil, 
(the destroyer) to play his masterstroke, in order to accomplish by his bait of 
worldly policy, atfi'ience, and the smiles of princes, what he could not effect 
by means of that persecution, which had rather strengthened than abated the 
true Christian's faith and perseverance, while sustained by an invisible arm; 
But when the Christian profession was proclaimed the religion of thestate an(l 
of the world at large, then did the rulers betake themselves to make the most 
of the new order of things for their own advantage ; and therein we may 
observe Constantine playing a profound masterstroke of state policy, wherein 
he flung out among the ambitious clergy, a profusion of wealth, donations, 
and benefices ; perhaps more than was lavished on the old Heathen priesthood, 
which the w isdom of man would oonclude should promote manifold ends of 
state policy, in order to bring the people thoroughly under the sway of the 
ruler, first, to secure the interest of the clergy, by satiating their avarice and 
ambition, so as to raise them above any order of Heathen priesthood that 
ever went before them, w hereby they were thought still the more honourable ; 
and being thus made thorough Heathens in the main, mu^-t needs please the 
Heathen world, to see no trace of Christianity left in thestate, but the bare 
name, (without the power or virtue,) and that name pleased the jnere nominal 
Christian professor also. 

Howbeit all the blame of such monstrous novelties, should not be charged 
upon the emperor, seeing the covetous priests were not so honest as to tell 
him plainly that such order of things was rank Heathenism ; and that if they 
partook of his moiety or promotion in that wise, they would then have no 
more part or lot of a true Chsistian, than Simon the sorcerer : nay but they 
did not fully impre s the emperor with that momentous truth, because their 
avarice and ambition was rather gratified, by that which opened to themselves 
and their relations, a new field for their aggrandizement in the world, even in a 
way they should never have thought of, before the church became thus thoroughly 
Heathenized, under the najne of Christian ; nay even in many ways the very 
name itself was assimilated to that of the old Heathen phraseology, even call, 
ing their pastors priests, and their overseers bishops, and their meeting 
houses they called churches, temples, or sanctijaries, which they soon began 
to decorate and adorn in maguiticeace like the Heathens themselves, and in 
process of time, set up even images and altars therein ; all of which with many 
Jiiich like ihingSj that savoured of the vain customs of a gorgeous §f;jjeratioar, 



79 

u divine succesnon from Peter, 

And further more, was not the influence of earthly potentates, 
or emperors, of greatest weight likewise, in approving or reject* 
\ng their ordinances or traditions ? yea, insomuch, that the idol 
they would bless under one emperor, have they not cursed the 
came in another reign ? I may only remind them of their own 
account of the counsels of Chalcedon, and the fifth general coun- 
cil in the reign of Justinian; and if they would be instructed 
ty such examples, they may find more than enough of a still 
peeper dye. — By their idols, I mean sucTi as they idolized for 
the sake of their subtle reasoning or invention of creeds, rules, 
and institutions ; or (to speak plainly) their endless wind- 
ings, novelties, and intricacies, which the priests set up 
through their philosophy and vain deceit, to please an heathen 
world, and to beguile or corrupt the people from the simplicity 
"which is in Christ, that so tbey might bring them into bondage 
to themselves ; even as the Apostle feared, and saw working in 
his day ;and if the mystery of iniquity w as then at work, how much 
more manifest, when the great Roman Empire (then mistress of Na- 
tions, and wallowing in their wealth and iniquity) took on also to be 
mistress of the kingdom of Heaven ; and even claimed exclu- 
sively, the very keys thereof ? how then could we expect, that 
her way should be the way of holiness, so plain that the fool 
^-ould not err therein ? or in other words, how could all her laws, 
ordinances, and traditions, be fulfilled in one word, even in 
this, " thou shalt love thy neighbour as thyself ?* — as in Rom, 
. xiii. 9,— Gal. v. 14. 



I^ave the priesthood a pompous air of preeminence and dominion over the 
people, whom they ruled as their rulers pleased, while they kept putting 
into their mouths, and raising them to titles of preeminence, lordship, and 
vanity ; insomuch that ihe^ became to leagued in stiite policy, as to have it 
enacted, that whatsoever the priest called heresy, should be deemed sedition 
or rebellion against the state ; v^ hereby a w oful dopr was opened for perse- 
cution, or declamation, against every tender conscience that testified against 
the sins and spiritual idolatry of (his mistress of nations, and dare not sit 
;^wn in the lap of her adultery or witchery. 

• Seeing that J. M. has quoted so much from what he calls the fathers, in 
order to prove the uninterrupted unity and consistency of his Church, it seems 
passing strange, that he should not have found something even among them, of 
a very different stamp; bowiieit, that they were all on the side of Mother 
Church, (running with the current,) would be foily to deny, seeing it is 
from thence they derive their fame; otherv»ise the Church would dtSQW4l 



80 



Further reflections on the presumption of claiming 

Nay verily that became foolishness unto her ; for how much 
soever she glorified herself, she knew not the straight and nar- 
row way, seeing the glory of her way consisted in this, that it 
was broad, and the gate wide, yea, even so as that the nations 



them, be they never so pure ; yet even among them, may be found many 
striking marks, that God was not without a witness in their conscience, that 
often beamed forth a ray of light, though like as it was with the rulers of 
old ; if they had fully confessed or obeyed the dictates thereof, they should 
be turned out of the synagogue. 

Yet hear what Augustine saith, although by his letters, the historian takeft 
•n to demonstrate, that he had two opinions on persecuiion, viz — th it he 
thought it right when he was in power, and wrong, when ne was i.ot in 
power: darkens History Vol. /., page S09 — ^yet doih he not acknowledge, 
** that the yoke imposed upon many Christians in his days, was more iuiole- 
*' rable than that under which the Jews formerly grouned," 

But Hillery speaks much plainer, for, after bewailing the opinions then 
prevailing, that men availed themselves of worldly aid to promote and sus- 
tain the true Church: he proceeds thus; " tell me, ye bishops; who are 
" of this way of thinking ? of what aid the Apostles availed themselves, 
*' when they preached the gospel ? or to what great ones of the earth did 

they recur, in order to convert, (as in fact they did,) almost all nations, 
*' from idolatry to the worship of the true God ? was it in palaces they sought 
*' favour?" &c. continues Ilillery ; " the same church, that formerly through 
•* endurance of chains, persecutions, and banishments, extended its faith, 
*' now diffuses terror by means of proscriptions and prisons, seeking to he 
*' believed through the elFects of force. — It now banishes the priests of those 
*' same sects which anciently drove its own ministers into exile. In short, 
*' that same church now seeks to be applauded by the world, which onlj* by 
*' being hated of men can be pleasing to her spouse. When, with such scand- 
** alous abuses before me, I compare the church of the present times, with 
*' that which Jesus Christ confided to our ancestors, I cannot but exclaim 

that it has undergone the most deplorable change." 

And respecting their doctrine, Hillery saith — " it is a thing equally deplo- 
*' rable and dangerous, that there are as many creeds a^ opinions among men ; 
** as many doctrines as inclinations, as many sources of blasphemy as there 
"are faults among us; because we make creeds arbitrarily, and explain 
*' them as arbitrarily. — The homoouiion is rejected, and received, and ex- 
plained away by successive synods. — The partial or total resemblanc* 
of the Father and of the Son, is a subject of dispute for these unhap- 
*' py times. Every year, nay every moon, we make new creeds to de- 
•* scribe invisible mysteries.— We repent of what we have done, we de- 
*' fend those who repent, we anathematize those whom we defend.— We 
condemn either the doctrine of others in ourselves, or our own in that 
of others; and reciprocally tearing one another to pieces, we have been 
the cause of each otheri ruin." so far Hillery see Clarke s HistorHy jJOf« 
S21. 322. 



81 



a divine succession from Peter, 

of the earth (with their pomp and deceit) might go in thereat; 
Hind if kings or emperors took a turn at ruling the church, did 
not some of the popes on the other hand (as opportunity oflfered) 
aim at still more than imperial sway in the ruling and disposing 
of empires, states and nations ; as if they had never read, that 
Christ's Kingdom is not of this world ? 

And now what say those that choose to be deceived, like mem 
who have eyes and see not ? do they not count it a leading mark 
of infallibility, and a confirmation of their being the true and 
lawful succesors of Peter and Paul, that such a lady as the great 
Roman Empire (or the offspring thereof) should have been for so 
many ages, the guardian of the keys of heaven committed unto 
them ? and so he recounts their multitude, wisdom, learning, 
greatness and dignity, &c. as undeniable proofs of the infallibi- 
lity that is lodged with his people at this day ; even though de- 
scending to them through such a gorgeous line of succession, yea. 
and even dates it from that of Peter and Paul being put to death 
at Rome ; but is not this the upshot of all his boasted claim to 
Succession and infallibility, that some how or other he has got t© 
reign where Peter and Paul suffered ? but let him beware lest he 
be joined to that self same spirit whereby Peter and Paul suffered, 
and by which their Lord and master was and is crucified. 

Have they not read, that " when Jesus therefore perceived 
that they would come and take him by force, to make him 
a king, he departed again into a mountain himself alone r'^ 
John vi. 15. but he appeared unto those that saw their dan- 
gerous tossed condition, even in peril of life, ready to sink, 
and so hath he ever done, blessed be his name ; and now mea 
would make a king of the profession of his name, while they 
crucify him spiritually, as John saith, long after he had ascen- 
ded, he saw him crucified in the great city, which (spiritually,^ 
is called Sodom and Egypt Rev. xi.— 8. 

As to them that arroga itly claim to themselves exclusively, 
such great and infallible powers (in pretence of a divine com- 
mission, as heirs and successors to Peter :) do they not joia 
with that spirit which crucified the Lord of glory; and have 
they not above all others blasphemed that adorable name 
and power of which they make profession, that is to say, if 
they take on in his name to be mediators between God and 
wan for all nations, and to perform works which none but Go4 



m 

Further rejtections on the presumption of claiming 

could do, and t6 say, that without them none could be saved t 
do they not thereby offer indignity to him that came to sav*^ 
his people from their sinS ? 

Is it not remarkable, when a people choose to be deceived, that 
the justice of God permits them to choose their own delusions? 
and if they willfully kick against conviction, and the reproofs 
of instruction in the conscience, such Cannot see the glorious 
order of the gospel, even though so largely set forth as we 
read in scripture of the new covenant, as being a peculiar dis-^ 
pensation of the pouring forth of the spirit upon all that be- 
lieve and obey ; even upon old and young, servants and hand- 
maids, without respect of perons, according to Peter's testimony 
Acts ii. — and that should not be according to the old cove- 
nant, nor after the law of a carnal commandment (through a 
succession of Priests,) but after the power of an endless life^ 
revealed in the believer, as the immovable rock upon which 
the church of the New Testament should be built ; and if men 
wilfully neglect or despise such a glorious offer of grace, merely 
and glad tidings; and for self-ease or reputation, run with a 
multitude to set up a carnal priesthood and succession, like the 
old covenant, (nay, worse every way,) and desire to be in 
bondage thereunto, rather than to strive to enter in at the straight 
gate, or labour to dig deep for the revelation of the true and 
living foundation ; is it any marvel then, in such a case, that the 
justice of God should suffer them to choose their own delusions ? 

For all the religious buildings in the world, of what name or 
profession soever, that are not built upon God, or of God, must 
needs be built upon man, or of man ; and all that, is of the beast, 
the whore, and the false prophet, which deceiveth the nations, 
and stupifies them with the bewitching sorcery of that golden 
cUp, which mystery Babylon holds forth, glittering with th€> 
magnificence and antiquity of her rules, orders, and ordinances, 
(mark her antiquity) for she hath long sat as a Queen, and how 
many are the different religious professions that have been de- 
filed in the bed of her false divination, polluted rest, or carnal 
wisdom, wherewith she had committed fornication with them, 
even as with the kings of the earth ? by whom she shall yet b© 
stripped naked, and her filthiness discovered, as sure as ever set 
forth in the xvi. chapter of Ezekiel and in Revelations, 

And although they are diverse from each other^ and hav« 



83 



a divine succession from Peter* 

set up many heads and hornsj wherewith they have pushed one 
at the other, yet are they not all under a measure of the domU 
nion of that love which proceedeth from the mother of harlots 
and abominations of the earth ; even that love wherewith they 
build up each other in deceit? loving only, all that love them, 
and such our Lord calls hypocrites ? but such can never love 
their enemies in that mind, nay, nor yet their neighbour as 
themselves, neither can they see that love which fulfils the law 
and the gospel, it is foolishness unto all, of what profession so* 
ever, that are drunk with the divers lusts, and many inventions, 
sought out by the votaries mystery Babylon, to silence the 
alarms and terrors of conscience, and lull the poor soul asleep 
in carnal security. 

Behold, the Lord saithj " I will write my laws in their heart 
and mind, and they shall all know me," &c. But doth not 
J. M. say in effect, that he should not so put his law in their 
mind, and that they should not all know him, but that still the 
priests' lips should preserve their knowledge, and their fear be 
taught by the precepts of men, as in the old covenant ? and so, 
having taught the people unbelief in the unspeakable gift or in- 
spiration of God, (which comes by Jesus Christ;) they do not 
believe therein no more th^n a Deist, nay, I have heard a Deist 
acknowledge more of the efficacy and universality of the spirit 
or grace of God, than he will admit ; he even makes a boast of 
his brother hirelings, being such famous work-masters, as to have 
brought over their flocks to such unbelief, as not to give heed to 
inspiration ; but rely on themselves implicitly, who have taught 
them that the lips of the priests alone should preserve their 
knowledge ; and what else did our Druid ancestors ? but at the 
very best, it can only be like as under the old law, so he would 
have them still, though without that sanction or certainty, and 
is not that as much as to deny Christ ? even to deny the effect of 
his coming, of whom the Scripture saith, " He was the true light 
that lighteth every man that coraeth into the world," and he 
saith, " I am the light of the world, he that followeth me shall 
" not walk in darkness, but shall have the light of life" — read 
John i. and viii. chapters, and see whether the chief priests of 
these days deny such effect of his coming as therein set forth ? 
And are they not of Antichrist that so deny Christ, and deny 

N 



84 



Further reflections on the presumption of claming 

the Scripture also, which saith, that all might know Him from 
the least to the greatest, according to the promises of God ? but 
would they not make his promise of none effect, who say, that 
still their fear toward him could only be taught by the precepts of 
men as it was of old ? but such may read their portion in the 
xxix. chap, of Isaiah, where " the Lord saith, for as much as 
this people draw near me with their mouth, and with their lips 
do honour me, but have removed their heart far from me, and 
their fear toward me is taught by the precept of men ; thereforcj 
behold, I will proceed to do a marvellous work among this people, 
even a marvellous work and a wonder; for the wisdom of their 
wise men shall perish, and the understanding of their prudent 
" shall be hid." 

And is it not marvellous indeed, to behold, how he hath pro- 
ceeded to hide his counsel from the great, the wise, and the pru- 
dent ones of this world, and to reveal it unto babes, to the 
unspeakable glory of our blessed Redeemer, who came to save 
his people and redeem them from sin, and from the serpent*s 
wisdom, and the effects thereof? and from all such sinsoothmg 
monsters, as would beguile and destroy people through their 
subtilty, whereby they hunt souls, to make the heart of the 
righteous sad, and daub the sinner as with untempered mortar; 
but here is the marvellous thing and the wonder, that such is the 
wisdom (whether in the learned or unlearned,) and they are the 
people that the Lord would confound ; even the great, the wise, 
the strong, and the confident, who hath dishonoured him through 
the bruit of their arrogance, but he hath shewn that his weak- 
ness is too mighty for them, and his foolishness wiser than them 
all, even as we may read in i. ii. iii. chapters of 1 Coi^inikianSj 
and may rest assured that he will not always endure their re- 
proach, though he bear long with them for the manifestation of 
his power and unsearchable wisdom, even as he that bruiseth 
the serpent's head, takes his enemies in the strongest part, tri- 
umphing over them, and making a shew of them openly, (which 
sometimes he may choose to eifect as by little and little, or by 
degrees, giving them space to repent) though they know it not ; 
which is also a marvellous thing and a wonder, even as it was 
when he walked amongst men. 

Look now, oh ye crafty double-minded rabbles, (who yet 
think yourselves full of sincerity ;) who were they then that 



85 



a dimne succession from Peter. 

could not discern who he was, even when the multitude fol- 
lowed him ? yea, and even the publicans and harlots, soldiers 
and of&cers, heathens, strangers, and Samaritans, had a sense of 
his power and virtue ; yea, while the very devils trembled before 
him ; who were they then that could not perceive who he was ? 
were they not the chief priests and rabbies of the day, who 
claimed infallible order and succession, with their wise scribes, 
self-righteous pharisees, crafty doctors, lawyers, and exalted 
rulers, who said, " he hath a devil and is mad, why hear ye 
him saying, " have any of the rulers or of the Pharisees be- 

lieved on him, but this people who knovveth not the law are 
accursed ?" — John vii. 48. 49. 

Yea, and such rulers as did believe on him, would not con- 
fess him, lest they should be put out of the synagogue ; and the 
reason is given, that they loved the praise of men — John xii. 42. 
43. — which shews, that the great rage of the Jews profession, 
(when their measure as a professing nation was near filled up,) 
consisted in the orthodoxy of outside rituals, (which outwardly 
appeared beautiful to look at.) rather than a renovation of heart 
and life ; which if it be any ways our case at this day, we shall 
be far more inexcusable than they, whose lamentable degeneracy 
(through their rebelling against the good spirit which the Lord 
gave to instruct them,) is written for our warning and admoni- 
tion ; even to admonish us to bring forth fruits meet for repen- 
tance; and to beware of saying within ourselves, that we have 
Abraham to our Father, or Peter for our predecessor ; seeing 
that God is able of the stones to raise up children unto Abra- 
ham ; and if we are not instructed thereby, how then should we 
hear, even though one rose from the dead ? — Mat, iii, 

POSTSCRIPT. 

Whereas J. M. very often repeats the complaint which Jere^ 
miah utters against false Prophets, saying, " I have not sent 
these Prophets yet they run," &c., applying it to all that are 
not sent forth by his priesthood, as may be seen throughout his 
volume; does he therefore mean to assert, that the pope is 
become the God that must send forth all true Prophets under the 
gospel ? and that whoever dare to believe that God should have 
the sending of them, without the pope, must needs be schisraa- 



86 



Further reflections on the presumption of claiming 

tics or heretics ? seeing that (as he argues) all that power and 
prerogative is now vested with his order; but mark the 
treachery of his parallel in this matter, (even as if he expected 
his readers should never look into the Bible,) seeing that the 
passage to which he refers, strikes at the very root of all his 
pretensions, inasmuch as the false Prophets which Jeremiah cries 
against, were such as had been sent forth and upheld by the 
established priesthood of the times, who had even been setup by 
divine appointment in their season, yea, with a sanction so cer- 
tain, that no pope could ever prove the like for his order, yet 
they so corrupted themselves, that they could not endure the 
true prophets, whom the Lord raised up, and sent forth to re- 
prove them, and their people ; nay, but what said they ? " come, 
and let us devise devices against Jeremiah; for the law shall 
not perish from the priest, nor counsel from the wise, nor the 
"word from the prophet ; come, and let us smite him with the 
tongue, and let us not give heed to any of Tiis words" — Jcr. xviii. 
11. And did not Pashur the priest, (who was also governor of 
the house of the Lord,) beat Jeremiah^ and put him in the stocks, 
which was by the house of the Lord ? and we may see, that the 
false prophets, of whom the Lord saith, " I have not sent these 

prophets, yet they run," &c. — went hand in hand, and were 
upheld, even by the chief priests themselves — compare Jer. v. 
30. 31. and vi.— 13. 14. and viii.—S. 10. 11. 12. and xviii.— 
18. and xx.— 2. and xxiii.— 21. and xxv.— 34. 35. 36. and 
XXviL— 15. 16. and xxxii. — 32. &c. 

Are not even these passages of Jeremiah^ (speaking of the con- 
federacy of false prophets and priests, and their pastors,) a mar- 
vellous prophetic description of the ways and workings of priest- 
craft throughout ages, even to the present day ? and thus is his 
treachery highly aggravated, wherein he so often quotes, " I 

never sent these prophets, yet they ran," &c. — presuming 
thereby to prove, that all must be false, who are not sent forth 
by his priesthood ; while yet he could never prove, that an 
earthly priest could belong to the free gospel; nay, I might fur- 
ther ask him of prophets under the old law ; what priest sent 
forth Amos, or sent Zephaniah, who prophesieth that the Lord 
would consume the " stumbling blocks with the wicked," &c., 
and would " cut off the remnant of Baal, and the name 

9f the black coats with the priests," &C.5 and saith, " her 



87 

a dimie succession from Peter, 

prophets are light and treacherous persons : her priests have pol- 
luted the sanctuary, they have done violence to the law ; the 
just Lord is in the midst thereof; but the unjust know no shame.'» 
And what priesthood raised up or sent forth Zechariah, whom 
they slew between the porch and the altar ? nay, doth not 
the holy martyr Stephen say to that priesthood and their adhe- 
rents ; " which of the prophets have not your fathers persecuted," 
&c.? — Acts vii. 52. — now is not his treacherous dealing strangely 
manifest, wherein he quotes Jer'emiah^ in order to prove the right 
and authority of his own priesthood, to raise up and send forth, 
or reject whom they would ? even while he should know, that 
it overthrows his cause altogether ; yet is it not still more fear- 
ful than all the rest, for him to assert by consequence, that the 
Lord cannot now raise up and send forth whom he will, without 
ihp saijctioa of the Pope or his hierarchy ? 



88 



SECTION VII. 

Proving that the Church of the New Testament of our Lord 
and Saviour Jesus Christy is not to le circumscribed hy 
the willy wisdom^ or authority (f men^ nor hy the dimen* 
sions of their order s, commandments^ or traditions in any 
wise, but stands in righteousness, SfC, 

JLlso, reflections on J, Milner^s boast of exclusive unity, as 
a distinguishing mark of the true Church; proving that to 
be no gospel unity, which (as he saith,) is sustained by 
the priests^ authoritative sentence; but true gospel unity 
stands in the fellowship of the holy spirit, and not in a 
conformity to the commandments and traditions of men* 

'WF I have lengthened out the foregoing sections, far beyond 
my design or inclination, the cause thereof may appear ob- 
vious, seeing I could not pass slightly over that main subter- 
fuge, whereupon all X Milner^s towering superstructure appears 
to be erected ; even that of his pretended succession to the chair 
of Peter ; that although my readers may think me tedious, I 
myself am aware of rather doing injustice to the argument, by 
endeavouring to cut it short, though another might do much 
better with less than half the words ; as I have not taken the 
most advantageous texts, choosing rather to shew, that the 
very Scripture he professes to build upon, clearly overthrows his 
claim to succession or infallibility ; I therefore leave the intel- 
ligent reader to observe how much of the Bible may be found 
still more against him, even shewing by example upon example, 
and precept upon precept, how far safer it is to believe with the 
heart, and trust in the Lord, than to put confidence in man, or 
in princes ; even though esteemed as princes of divinity. 

And having so far overpassed due bounds of brevity, I shall 
aim at making amends in what follows after, by endeavouring 
to cut it short as plain truth will admit ; yet I do not mean this 
as an apology, further than to express regret at the necessity- 
there appears for thus far dwelling upon subjects, which may be 
so far from an edifying tendency, as rather to be in danger of 
dissipating the unwary mind, or drawing it out from the measure 



89 



Reflections on the Church* 

of the gift of God, which is given to every man to profit withal 5 
which hint I mean as a caution by the way. 

But to proceed, as J. Milner claims for his priesthood, an 
exclusive possession of the rock upon which the Church is builty 
so in like manner he lays claim to the Church which is bnilt 
upon that rock ; and as a proof thereof, insists that it must be 
to his own Church, our Lord referred the iujured brother, in the 
case of any that should trespass against him ; and so he quotes 
Mia^. xviii. 15. 16. — saying, "hear the Church," from whence 
tfi argues, as if the passage in question, extended to the regula* 
tion and imposition of faith and doctrine, even as it takes in the 
rites, ceremonies, and traditions of the Church, which empowers 
one brother to act as a spy over another, whom he shall accuse 
of a trespass, in case he finds him to deviate from the traditions 
of his Church ; and so to proceed against him as in the case of a 
trespass ; now the reader may look, whether the above !s what 
/. M. means to wrest out of Mat. xviii., to which he tefers in 
many parts of his book — see letter xi. page 114. — letter xiii.page 
3. — letter xxvii. page 117, &c. — saying, hear the Church? 
whereby he takes on to establish the authority of his creeds and 
traditions, even though there is no mention of the like in that 
whole chapter which treats of trespass and forgiveness, which yet 
he never once names, when he refers to Matthew xviii. 

Was ever the like heard, as to refer to Scripture, to prove 
that which is not even mentioned in the text, while he passeth 
over the very words of that text ? surely then, we need not mar- 
vel if such a man should say, that none but his priests could ex- 
pound Scripture ; for who but they would take on to prove by 
Scripture, what could not be found in the whole Bible ? alas ! 
what can he wrest out of that chapter, to uphold and perpetuate 
a carnal corrupt Church, or to sanction those rites, ceremonies, 
traditions, and commandments of men, which are not to be 
found in all the Bible ? nay, but that very chapter to which he 
refers, rather stands as a witness against his many inventions. 

For it is clearly evident, that the text applies simply to a 
trespass, whereby one man may in any wise have injured ano- 
ther—see Mat. xviii. 15. 16. 17.— " Moreover if thy brother 

shall trespass against thee, go and tell him hrs fault between 
" thee and him alone : if he shall hear thee, thou hast gained thy 

brother 3 but if he wiU not hear Ihee^ then take with thee 



90 



Reflettion^ on the Church 

one or two more, that in the mouth of two or three wineSs^f 

every word may be established : and if he neglect to hear them^ 
" tell it unto the Church ; but if he neglect to hear the Church, 
" let him be unto thee as an Heathen man and a publican." Now 
for him to add any thing to the above, beside what applies to a 
trespass, wherein one man may injure another ; would be wrest- 
ing the Scripture, and adding to the words thereof, as if he 
would not have our Lord to mean as he saith, but as J, M. should 
add thereto, a deal of his own carving, by a gross private in- 
terpretation, while yet, he does not even touch npon the main 
subject of the text ; for the text, as it relates to a trespass, or 
injury, is an incomparable illustration of that which fulfils the 
■whole law ; seeing that all the law is fulfilled in one word, evea 
in this ; thou shalt love thy neighbour as thyself. — Gal. v. 14. 

And there in Matthew xviii., we are commanded to tell a bro- 
ther his fault, whenever we see him trespass against that law of 
love, yea, and not to stop there, but to seek his restoration ; 
not only by the help of one or two more, but even to proceed 
(if need be) for the help of the whole congregation that should 
be agreed together in that precious life, which binds the living 
in the unity of the spirit, which is the heavenly bond of peace : 
Nay further, if he will not hear them, we are warned not to 
deceive him (by shewing an appearance of fellowship with such 
ways,) but rather to treat him as a Heathen man and a Publican ; 
and how is that ? but if the Heathen or Publican be an enemy^ 
we are commanded to love our enemies, and to forgive them that 
trespass against us ? and all this is to bring us to the test, whe- 
ther or no, that mind be in us, which can indeed from the heart 
fulfil that royal law, even the law of love ; and such are the 
fruits whereby the true Church is to be known by all men ; and 
whoever takes on to prove his Church by any other rule, sets 
up man's rules, even the rules of the beast, which are diverse; 
and so despiseth or passeth over the one heavenly rule which 
our Lord laid down, whereby his people should be known, even 

by this shall all men know that ye are my disciples if ye have 
love one to another" — John xiii. 35. — And John in his first Epis- 
tle refers to the same test. 

And furthermore, (in the same chapter) our Lord himself 
sheweth Mat. xviii. 20. what his Church is, even as he saith, 

where two or three are gathered together in my name, thera 



91 



Reflections on the Church, 

am I in the midst of them and so we may see, that tlier« 
is nothing in all that chapter, tending to ensnare or entangle the 
simple; nay, but commences with a rebuke to such as thought 
who should be greatest, by setting before them the example of a 
little child, even for the throwing down of every thought that 
should ever desire to have self exalted above others ; which, (if 
men had any fear or love of God) should for ever knock down 
all their antichristian distinctions of lordly preeminences, which 
is a foul trespass indeed against the law of God, which admits 
of no priority beyond that of brethren — Mat. xxiii. 8. all of which 
is so far from confirming his supremacy, that it rather spoils it 
altogether, seeing that whoever compels a brother to do violence 
to his conscience, commits a sad trespass against him, yea, and 
runs the awful hazard of oiBfendiog one of the little ones. 

We may observe the chapter throughout, treating of tres- 
passes, injuries, and offences, even as he that knew all things, 
knowing what is in man, and the deceit of the heart, sets forth 
these things, as weightier matters, and of greater magnitude, 
than all the traditions, creeds, or ensnaring divinity of crafty 
self-seeking divines upon earth ; for there the committing and 
avenging of trespasses, are alike excluded ; even as we read of 
•ne, who said, that to love God above all, and his neighbour as 
himself, is more than all whole-burnt offerings and sacrifices ; 
and when Jesus saw that he thus answered discreetly, he said 
unto him, thou art not far from the Kingdom of God — read Mark 
xii. 30. to M.-—Mat, xxii. 37. to AO.— Luke x. 27. 

There we may see or read our Lord's own rule or mark, set 
forth in most clear and expressive language, whereby all men 
should know his Church, even as by " this shall all men know 

that ye are my disciples, if ye have love one to another" — 
John xiii. 35. — and " where two or three of such are gathered to- 

gether in his name (or his power and virtue)" there is he in the 
midst of them ; and there is his Church, as in Mat. xviii. 20. — 
and to that rule the Apostles bear abundant testimony, setting 
forth the fruits of the true Church, even the fruits of the spirit, 
which are love, joy, peace, long-suffering, gentleness, good- 
ness, faith, meekness, temperance ; against which there is no 
law—read Gals, v. 14. and Roms. xiii. 8. 9. 10.-~therein lay 
th« Apostles' religion, who (while they warned the unruly,) 

O 



93 



Reflections on the Church. 

would not have dominion over mens* faith, for by faith they 
stand, as we may read in 2 Cor, i. 24. And if the Apostle 
would not have dominion oVer mens' faith, who is he now that 
claims such dominion ? nay, but that is no faith which other mew 
have dominion over. 

What shall we say then to the rule of faith which j. M, would 
enforce ? is it not like unto that of the old chief priests, pharisees^ 
and Sadducees, " who took council, and laid wait to entangle 
our Saviour in his talk, and catch him in his words," and so 
they feigned themselves to be just men — read Mat. xxii. — Mark 
xii. and Luke xx. — there we may see that the religion of the 
high priests and high professors, lay exclusively in the mere or- 
thodoxy of their notions respecting their traditional points of 
doctrine, or questions of human policy, while they passed over 
the weightier matters, even judgment, justice, and the love of 
God ; and therefore the kingdom should be taken from them^ 
and given to a nation bringing forth the fruits thereof ; even 
though our Blessed Saviour had strove with them, during that 
day of heavenly visitation, until he wept over them ; but they 
made the commandment of God of no effect, by their tradition^ 
and outside ceremonies, even making clean the outside, while 
inwardly they were full of extortion and hypocrisy, until their 
rule resolved itself into a mere heap of religious mummery ; and 
yet, has not J. M. far outstripped their extortion, in his pre- 
tended rule, whereby he insists upon extorting from every man, 
(on pain of perdition,) a blind implicit subjection to bis Church, 
and (in letter xiii. page 4.) he saith, his Church should be 
known by certain exterior visible marks, even like as thecloaths 
and garments of the king's son, and the place he sat in at a 
levee, should distinguish the prince from all others ; and quotes 
in letter xiv. page 8. 9. — " he cannot have God for his father, 
who has not the Church for his mother : if one could escape 
the deluge out of Noah's Ark, he who is out of the Church may 
also escape. — To abandon the Church is a crime, which blood 
cannot wash away. — We know that no one can be saved out 
of the Catholic Church," &C.5 " out of this Church neither name 
of Christian," &c. " avails, nor is forgiveness of sins," &c., "nor 
eternal life to be found" — and so we may behold him ever and 
anon exclaiming with reference to Mat, xviii. 17. — that whoever 
will not hear his Church, shall be as an Heathen and publican— 



9S 



On the JJnitT/ of the ChureJi, 

see letters xi. xiii. xvi.^ xxvii. Sec, which Church he also applies 
to his own priesthood, saying, that they alone are possessed of 
flie four distinguishing marks of the true Church, viz — 

UNITY, 
SANCTITY, 
CATHOLICITY, AND 
APOSTOLICITY, 
as set forth in letter xiii. to letter xxx, inclusive. 



And although he far outdoes the old pharisees in his arrogant 
claim to exclusive justification, it yet remains to be proved, 
whether he has even as valid a title as the pharisees had, to that 
righteousness which he claims, to the despising and rejecting of 
all others ? I shall therefore proceed to notice each of his dis- 
tinguishing marks as they fall in course. 

And first, I shall make a few remarks upon his boasted Unity, 
but must try to be short, as I seem enlarging at unawares ; how- 
beit, I need not long dwell upon it, seeing that his own lan- 
guage on the subject, is as strong a refutation of his claim to 
Unity, as any I have met with, insomuch that I am inclined to 
doubt, whether he does really believe in the existence of all 
that glowing Unity whereof he boasts ? but seeing that he traces 
it throughout eighteen hundred years, I am quite at a loss what 
to say ; are we to conclude, that he thinks a bishop or doctor 
need not care what they write, so it suits their purpose ? or do 
they suppose that all men should so adore them, as to take leave 
of the faculty of reason for their sake ? 

Does he then really count it a mark of Unity in his Church, 
that throughout many ages, there should have been such fierce 
violent contests amongst his popes, cardinals, and bishops, 
pushing as with heads and horns, striving who should be great- 
est, (until the fattest and strongest, thrust the weaker ones 
aside as heretics,) not to mention the blood that had been spilt 
in the support of divers such like claims ? nor yet to mention the 
jarring conclusions of councils and synods respecting their canons, 
creeds, or institutions, with their do and undo, about questions 
never known in Scripture, whereof a few pages of ancient his- 
tory should suffice the reader, nay, even in the preface to 
Grier's reply, there is so much glaring disunity instanced 



94 



On the Unit!/ of the Church. 

amongst popes and councils, and their divers orders of monks, 
&c., as might rarely be found in any Pagan institution on the 
face of the earth ; nay, nor even amongst the professors of the 
Koran. 

And there is another view of the subject, "which might be 
profitable for him and his brother bishops deeply to re-consider, 
(which is this,) seeing that he mentions 90 different heresies, or 
breakings off from his Church, within the first four hundred yeari 
after Apostles days— (/e«^r xv. page 10.) whether some of them, 
or the succeeding ones, might not possibly (or rather probably) 
belong to the true Church, seeing that John saith in the Revela- 
tions, that the true Church should have to flee into the wilder- 
ness, which implies a state secluded from public habitation ? 
and moreover, a due regard for divers predictions of the Apos- 
tles, should excite a serious consideration thereof; and why 
should such examination seem grievous, seeing that the Apostles' 
way was called heresy by the old orthodox Church of their day ? 
Acts xxiv. 14. 

But (though the Apostles warned men every where to repent,) 
"we do not find that ever they stamped the title of heretic upon 
any Church ; neither do I believe they would be guilty of such 
abominable presumption, inasmuch as the word heretic, (in the 
Scripture sense,) means one that is condemned in himself ; — Titus 
iii. 11. — who then could believe that the Apostles would be 
guilty of applying such a title to any gathered congregation of 
people whatsoever, seeing it is to the Lord alone it belongeth 
to take vengeance, and not unto man ? nay, he sees not as man 
sees, he looks at the heart, whose prerogative alone it is, to 
judge or to condemn. 

And now were we but to look at that very Unity whereof he 
so loudly boasts, which he saith always subsisted among his 
own people ; yet was there ever a novelty brought into his 
Church, but what had been carried at every point of the sword ? 
but lest this should carry me out of bounds, I may therefore 
notice but one particular instance, namely, that of setting up 
images and relics in their church houses ; (in defence of whicl^ 
J. M. has filled pages of his book — see letter xxxiv. &c.) Behold 
the opposition which was raised against them; even priests 
against priests, bishops against bishops, popes against popes ; 
yea, even kings, kingdoms, emperors, and empires, rising up 



95 



On the Uniii/ of the Church. 

against each other for ages, before the popes were able to en- 
graft that infamous novelty of images into an article of Unity 
and uniformity, at a sore expense of blood, which I may fur- 
ther notice in its place. 

3ut wherefore should I reason with such as wilfully close 
their eyes, seeing that he might read an hundred fold more than 
I shall set forth, not only of the jarring feuds which had ex- 
isted amongst such as Franciscans, Dominicans, and Jesuits, 
&c., but even among their Church dignitaries themselves ; and 
that not merely with regard to practice, but also of doctrine, 
even at all times, down to this day, as I myself have observed 
their authorised priests and bishops express quite opposite sen- 
timents ; nay, I have heard even a noted priest declare in a 
large assembly, that their Church never held such doctrine as 
that none besides themselves could be saved ; while another 
priest equally noted, protested against his assertion, even as- 
serting that he would prove, that the Church never allowed that 
any out of her communion could be saved ; there they differ 
point blank on a subject which affects the salvation of all ; and 
this is no solitary instance, confined merely to one order ; I have 
heard their people in general, (as long as I remember) avow 
quite opposite sentiments on that unspeakably solemn subject, 
\ which I do not now notice, merely on account of their notorious 
disunity of sentiment ; nay, but I notice it in order to remind 
them how the priests are beguiling the people into an irreverent 
presumptuous sort of legislation, even upon a subject which ill 
becomes frail mortals to legislate upon, seeing they must all 
come to judgment themselves, where God alone shall be Judge, 
and not man nor priest. 

Objection. — It has not been denied that priests might err, or 
that even bishops and popes themselves may err, and have erred ; 
but how can that affect the infallible Church ? 

Answer. — Was ever deeper subtlety than that ? for to enjoin 
the people to bow implicit obedience to the priest, because he is 
•rdained by the infallible Church, (falsely so called,) which 
admits that the priest himself may err ; alas ! what is that 
Church to the people, who are commanded to bow to the priest, 
in a bond of unbroken unity ? is not that a far more fearful 
source of error, than any of those rules against which he so 
loudly exclaims ? for mark, and take notice, that we only speak 



96 



On the Unit?/ of the Church. 

ct rules, or mediums, as each have a reference to Christ that 
cannot err, while they that profess to believe in the holy spirit^ 
folly admit the deceit of the heart, and danger of delusion, and 
consequent necessity of watching and trying the spirits, whether 
they be of God, according to Scripture, and fruits of holiness ; 
but according to his rule, if the priests or bishops err, the people 
must profefs Unity with their error, while the Church is a mere 
Stalking-horse to cloak up the deception. 

I noticed in the outset, that J. Milner^s claim to exclusive 
unbroken Unity, is as clearly refuted and overthrown, by the 
very arguments he adduces to establish it, as any I need advance 
against him, unless he means that men should take leave of 
reason and conscience for the sake of bowing down to his de- 
crees, of which I leave the reader to determine from his own 
•words, who saith, " when debates arise among Catholics con- 
" cerning points of faith, the pastors of the Church, like judges in 
civil contentions, fail not to examine by the received rule of 
*^ faith, and to pronounce an authoritative sentence upon them ; 
" the dispute is thus quashed and peace restored; for if any 
party will not hear the Church, he is, of course, regarded as 
an Heathen and a publican." And again, " at all events, the 
<^ Catholics, if properly interrogated, will confess their belief ia 
one comprehensive article ; namely this ; I believe whatever 
the holy Catholic Church believes and teaches — see letter xi. 
page ll4,y— letter xvi. page 21. 

Now what does all that amount to, but that the priests alone 
must pronounce an authoritative sentence ? such a sentence (no 
doubt) they pronounced, when they condemned Christ and his 
Apostles, who were such as J. M. calls laymen, yea, even pro- 
viding honest bread with their own hands, though he has dubbed 
the Apostles up with the name of priests, to make them tally 
with his own cloth ; and yet how comes it, that of all the mil* 
lions of laymen that have existed for many ages, he would not 
allow one of them a voice respecting their own faith or hope of 
salvation ; nay, but all must submit to his authoritative sen- 
tence, and that he calls Catholic Unity ; and speaks of it as a 
genuine mark of the true Church, saying, " the Catholic Church, 
speaking by the mouth of her pastors, are admitted and pro- 
claimed by all Catholics throughout the four quarters of the 
globe, from Ireland to Chili, and from Canada to ludia."-^ 
Letter xvi. page 20. 



97 



On the Unitt/ of the Church* 

Yet how can he claim even that sort of Unity exclusively fop 
himself, seeing that under Nebuchadnezar, there' appears to 
have been a still more general Unity and assent to the authori. 
tative sentence of the priests of his golden image ? and though 
that Unity was such as he describes his to be, with regard to aa 
authoritative sentence ; yet theirs appears to have been far more 
universal in that day, than his ; seeing that whole nations, witb 
their divers religions, bowed down to the sound of Nebuchad- 
nezar's authoritative sentence, except a few captive Jews. 

And now if such like assent and concurrence be his only proof 
of Unity and peace, (which he saith is restored by such a sen* 
tence) is it not Babel, even confusion itself, brought forth by 
the old mother of hypocrisy ? which is judged and condemned 
by the pure gospel unity, which stands in sincerity and truth, 
wherein every man should be fully persuaded in his own mind, 
and no one to judge another in the innocent use or disuse of tem- 
poral things ; even as respects eating or drinking, or the obser- 
vance of days or times, about which they have fought furiously, 
and made a God of eating and drinking, even as J. M. saith they 
do in their sacrament. — Doth not the unity which consists in such 
things, stand in hypocrisy and enmity ; if so be that it should be 
destroyed by a want of conformity therein ? read the xiv. chap- 
ter to Romans. 

I may slightly notice, that with all his try of hear the Church, 
he was well aware, that in Italy, Spain, or Portugal, they never 
exclude such as commit the greatest of all trespasses, even to 
conceal a weapon in the doublet to stab a brother, though he 
that so carries such weapons, may be deemed a murderer, which 
is the worst of all trespassers, and such a man should be con- 
demned in himself even to a witness, unless his conscience be wo* 
fully seared ; nay but it appears he may have full unity with 
such men and their deeds, seeing he never even mentions a tres- 
pass, when he treacherously refers to the text (which treats of 
it,) for the purpose of defending a carnal priestly authority. 

Wherefore I say again, if they pronounce sentence of exclu- 
sion against a man, who from scruple of conscience, dare not 
conform to their prescribed rules, while they overpass the wick- 
edness of him whose conscience is so depraved as to sport 
with the life of a brother, by hiding a dirk or weapon in his doub- 
let, because he may conform to mother church, or to any thing 



98 



On the Unity of the Church. 

«lge: is hot that the serpents' unity indeed, more hideous than 
the swallowing a camel, while they strain at a gnat ? I might 
fill a volume with such like comparisons, but let it here suffice 
to have stated this one example, to remind them to beware of 
such treacherous Unity, and learn not to slight that great com- 
mandment, whereupon our Lord laid the great stress of all, 
-which is like unto the first, even that " of all things whatsoever 

ye would that men should do to you, do ye even so to them" — 
Mo^. vii. 12. And surely all men of tender conscience, would that 
their conscience should be left free to serve the living God, 
and not to have their scruples quashed by an authoritative 
sentence," which would be a sore trespass indeed, and so far 
from being a mark or bond of unity and peace, that it is a bond 
of iniquity and enmity. 

Objection. — Some may object, that nothing but wilful per- 
verseness could induce any people to dissent from the decrees 
of Mother Church, in the due observance of those things which 
appear harmless, while it is a duty to yield much for the 
sake of peace. 

Answer. — Such is his objection whose conscience is not ex- 
ercised to discern good and evil for himself, but has been pin- 
ning his faith to the sleeve of another, if that could bear the 
name of faith which a man had never proved for himself ; but 
that objection will be found as empty as him that made it, when 
we reflect, that as soon as things harmless in themselves become 
an object of adoration, or veneration, the observance thereof 
becomes superstition or idolatry, and of course the stricter such 
observance is enjoined, so much greater is the sin of compliance, 
and so much more, the duty of all men to turn away from it — see 
2 Tim, iii. 5. I say the duty of all men that respect that first 
and great commandment, thou shalt love the Lord thy God 

with all thy heart and mind, and Him only shalt thou serve 
now if the heart and mind be any ways drawn out after the ob- 
servance of outside things, though it be but to serve tables or 
observe days and times, whereby the affections become so far 
divided, and the mind estranged from that one object which only 
is to be served ; even diverted and divided by things of no- 
thing, whereby also the flesh may be amused with trifles, while 
the lusts and aff'ections thereof may be saved alive ; for the 
Apostle saith, " an idol is nothing in the world" — 1 Qor, x. 4. 



99 



On the Unity of the Church, 

$0 we may see, that it is the attention which is paid to things of 
nothing that becomes sinful, and that maketh the idol, and of 
that Cometh idolatry, where the unknown God is bowed unto, 
even in creeds which are not tasted, felt, nor comprehended. 

And now although I might instance many cases, both of ex- 
ample and precept, quite to the point, yet I may only notice one 
striking example, and that, even in the Old Testament, under 
the dispensation of types and figures, which might comparatively 
be called the times of ignorance which God winked at ; and yet 
even in those times, how do we read of the brazen serpant which 
Moses raised up in the wilderness, at the special command of the 
Lord, whereof we read that it healed all that looked upon it, 
which had been bit by serpents with a mortal wound, and so was 
even an especial type of Christ, who should indeed heal all that 
look unto him in faith, who himself also makes mention thereof, 
John iii. 14. and yet when that brazen figure, which had been 
made an instrument of such miraculous healing, came to be idol- 
ized ; Hesekiah broke it in pieces, calling it " a piece of brass 
and now (mark well) where we read of that act of his faithful- 
ness, in breaking that figure to pieces (which had been revered 
or respected during many ages) mind I say, the next word in 
the text saith of him who broke it to pieces ;" he trusted in the 
Lord God of Israel, so that after him was none like him among 
all the kings of Judah, nor any that went before him" see ii. 
Kings 18. 

Was there ever yet a way devised, more likely to betray people 
into Idolitry or superstition, than by afiPecting to imitate (or shall 
I say mimic) that which others had practised (nay though it might 
be like the practice of the Apostles themselves) if thereby we 
make unto ourselves the likeness of something in Heaven above, 
or that had been in the earth beneath, while we forget that the 
gospel which the Apostles preached, did in no wise consist of 
gestures or postures, nor of meats, drinks, ot* divers washings, 
(like that under the law ;) nay, but in life and power, even in 
that which cometh down from God out of Heaven ; for the king- 
dom or gospel state, stands not in word but in power — 1 Cor. 
iv. 20. — and surely if it could not stand in word then, much less 
can it stand in any thing without us now, nay, but as our Saviour 
saith, « go not after them that say, see here, or see there, for 



100 



On the Vnity of the Church. 

the Kingdom of God is within you." — Luke xxiu 21. — there and 
there only it can be known, felt, and tasted, by the true be- 
liever. And if it be a fearful state, to be such unbelievers in the 
vital in-dwelling power of Godliness, as to run out into bodily 
exercise, which profiteth little; how much more fearful is that 
state, which, "by an authoritative sentence," would enforce upon 
others a blind conformity to their bodily exercises, and call that 
Catholic Unity and peace ?" 

But now J. M. saith, " inspiration is quite fallacious, and has 
conducted many into errors and impieties," and thus would he 
scare the people from entering in, even like the Jews, who said 
that Christ " had a devil and is mad, why hear ye him ;" or 
like the evil spies, who terrified the people by an evil report of 
the dangers and impossibility of entering in ; even while they 
beguile the simple, and amuse them by imitating some of the 
Supposed postures of those worthies of old, who wrought right- 
eousness in the face of all dangers, though the recompence of 
their reward was for their own faithfulness, and not for mimic- 
ing that of others who went before them. 

The experience of all ages proclaims the proneness of the 
human mind to idolatry, even as the fruits of the natural man, 
who hates the light because his deed are evil, and so he would 
do any thing to maintain a false rest, rather than come home to 
Christ, whose word is as a two-edged sword, which would lay 
the axe to the very root of the corrupt tree, and break up the 
old man's rest, and spoil all his goods, yea even all his self- 
righteousness, as well as his unrighteousness; and seeing that 
covetousness, or selfishness, is the main root and ground of all 
idolatry that ever was in the world, inasmuch as it blindeth the 
mind, and bindeth up all together in a chain of darkness and 
delusion ; and here lieth a main bond of unity between priests 
and people ; and more especially in all state religions, of what 
profession soever ; they are mighty tendend of each others faults 
and failings; for the priest would not disquiet the greedy money- 
monger of the world ; nor would he interrupt his devotion, 
while he falls prostate at the shrine of his darling pursuits of 
worldly honours and profits, &c., which is the God he loves 
with all his heart, who yet in his qualms of conscience, may de- 
sire a portion of the priests' odors and ointments, and especially, 
of that enchanting divination that might throw him into a spiri- 



101 



On the Unity of the Chirrch, 

tual slumber, lest being awakened, he should be amazed and 
terrified at the sight of his own condition, seeing that the eyes 
of the true physician of souls, (which alone could heal him 
soundly, and love him freely,) are as a flame of fire to such a 
state. 

And in return for having their hurt healed falsely, the people 
on their part, fail not to reverence the priests and their nos- 
trums, and so build them up in iniquity, who (while they atFect 
great humility and self-denial,) like a slice in their own Avay, of 
Tvealth, rank, and promotion in the world, even full as much as 
others ; all of which is mightily promoted by such a confederacy ; 
and thus the great City Babylon is upheld, even in divers pro- 
fessions, somewhat like old buildings, which hang long toge- 
ther, by leaning one upon the other ; all loving only such as 
love them, which is set forth throughout the Scriptures in the 
similitude of an harlot ; and so we find old Israel prone to go 
a whoreing after the unity of the nations, as we read in Isaiah^ 
Jeremiah^ Ezekeil, and Hosea, &c. And our Saviour calls them 
an adulterous generation : but the anti-Christian Babylon out- 
strips them all, even as Revelations stile her the great whore, 
of whose Unity I need say but little, seeing that she is set forth, 
as sitting upon peoples, and multitudes, and nations, and 
tongues — see Rev. xvii. 18. And the kings of the earth com- 
mitted fornication, and lived deliciously with her ; behold then 
the strength and extent of her Unity ; howbeit, that is all a 
mystery, nay, her very name is mystery, Babylon, the great, the 
very wine of her joys, held forth in her golden cup, is wrath 
indeed ; behold there a notable description of her mystery of 
deceit; all her joy is wrath, her delicacy filthiness, her love 
hatred, her oneness multifarious ; and as to her Unity, seeing 
she sits as a queen, her authoritative sentence must needs be of a 
piece with the height of her dignity. 

Objection. — Are there then no other people concerned herein 
but merely what belongs to one Church alone, would not that 
*o to bring Babylon into a very small compass ? 

Answer. — Far be it from me to say that none else beside them 
are concerned therein , nay how well would it be for the world, 
if even all others were clear? but where is the society at this day 
that is not some way or other ensnared thereby : even so captiva- 
ted in their divers systems and many inventions, as to be thereby 



102 



On the Unity of the Church, 

beguiled and bereaved of that true godliness, which alone gathers 
the soul to God in the life that now is and that which is to come? 
nay but when the Lord ariseth to judge Babylon, will he not first 
of all deal with those daughters, who have provoked Him to 
jealousy, (under a high profession of reformation,) even before 
he pours forth the phials upon the mother, which she cannot 
escape ? 

And what shall we say, if even much of the idolatry practised 
by divers casts of Pagan priests, might b6 traced to the gross 
carnal imitation of some pious act, which might have been good 
in the origin ? or peradventure to some carnal construction of a 
sacred text, which enjoins us not only to oflFer up all that is 
bestial and earthly within us, but even to offer ourselves a living 
sacrifice unto God ? and what if even the horrible act of sub- 
mitting to be ground under the wheel of the obscene Juggernaut, 
(mentioned by J. M.) might have originated in a supposed imitation 
of a divine ordinance, even by the gross carnal construction of some 
wise and prudent priests, or councils, from whom God always 
hides the things of his spiritual Kingdom, which therefore, in 
process of time might grow to that monster of blind superstition ? 

And if Juggernaut has crushed his thousands, have not the 
decrees whereof J. M. boasts crushed their millions, who cast dowa 
their conscience under the wheel of that authoritative sentence, 
which he calls Catholic Unity and peace ? and all by tradition 
or a private interpretation of Scripture, even by men who claim 
an exclusive right to interpret them to their own private ends : 
was ever the like private interpretation as that claimed by him, 
who would dissect a text, to take therefrom an atom, to es- 
tablish his Church authority, and bring all into bondage to their 
confused decrees, even to make men offenders for a word or 
syllable, wherein themselves, though ever learning are never 
learned, neither understand each other, nor yet what themselves 
affirm ? witness their fathers and councils contradicting each 
other and themselves too ; yet would have all to fall down and 
be crushed under the wheel of their authoritative sentence ; and 
that they call Unity and peace. 

But the Unity of the Apostles was not circumscribed by a 
mere conformity to rituals ; nay, surely, but so far otherwise, 
that when Peter so unwarily slid into his old orthodox sys- 
tenj, as to compel the Gentile converts to conform to the cere- 



103 



The TJnity of the Church, 

monies which he had not yet quite laid aside ; " Paul withstood 
<^ him to the face, because he was to be blamed" — see Gal. ii, 
and yet Peter calls Paul " beloved brother ;" so we may see 
that their Unity did not stand in a carnal conformity to any pre- 
fcribed rule, or order of men, but in Christ, the power of aa 
•ndless life ; and therein all were of one mind, and spake the 
same thing, while they did not abuse that liberty which was 
permitted for edification and not for destruction ; but what shall 
I say, or why should I have lengthened out so undesirable a 
tiieme ? seeing I might rather have made short work on it, and 
liave summed up the whole matter, by saying, that the gos- 
pel Unity is for ever hid from all the wise men in old Adam, 
who are in the serpent's wisdom, and therefore, it is foolishness 
unto all the great imperial self-seeking councils of the earth, 
even as it is hid from the dignitaries which they set up, who are 
taken and comprehended in their own craftiness. 

Therefore, all that (from age to age,) have known Christ to 
have shewed them their sins, and forgiven them for his name 
sake ; may with reverence adore Him, in a sense of his heart-con- 
soling language, in that He saith, " blessed are ye when men 
shall hate you, and when they shall separate you from their 
company, and shall reproach you, and cast out your name as 
evil, for the Son of Man's sake ; rejoice ye in that day, and 
leap for joy ; for, behold, your reward is great in Heaven; for, 
in the like manner did their father's unto the prophets." — Luke 
vL And has not all this been doing to a little remnant from 
age to age, even by the chief priests and rabbles of the times, 
with their councils, rulers, and multititude, while they were all 
made friends as in unity together ? but alas ! what will an un- 
righteous confederacy (or boast of Unity) avail them that glory 
iherein ? 



104 



SECTION VIII. 

Reflections upon J, Milner*s second and third distinguishing 
marks of the true Churchy (which he terms Sanctitt/ and 
Catholicity^) shewing the emptiness and fallact/ of his 
boasted exclusive claim to Sanctity of Doctrine^ means of 
Sanctity^ together wifk his divine attestation of Sanctity 
and Catholicity, SfC. — See letter xix. to xxvii. page 34 
to 122 inclusive. 

f SHALL first notice his means of Sanctity, and may say, doth 
he not therein far outstrip the Heathen or Jewish devoteet 
in his appeal to carnal ordinances, for means of Sanctity ? al- 
though in the outset (as if it were for decency sake,) he saith^ 
his counsels attribute the cause of justification or sanctification 
to the mercy of God, which (if we observe what follows,) seems 
ft more empty compliment than would be set forth even by the 
Heathen, (\who attributes all things to the power of God,) seeing 
that in this, he falls far short of them, that he holds forth, as if 
God could not, or wo ild not sanctify or save the soul, without 
the handy work of his broiher priests ; yea, as if the glorioui 
gospel was as much beholden to sophistry and sorcery, as anjr 
institution ever broached since the confusion of Babel ? 

The Scripture saith, " it is impossible that the blood of bulls 
and of goats should take away sins," rea-d Heb. viii. ix. x. chap- 
ters, there it is asserted that no outvrard or earthly institution, 
(even though ordained of God himself, for special purposes in 
its season,) should have any possible tendency to cleanse the con- 
cience from dead works, to serve the living God ; nay verily, 
that would be robbing the Saviour of his honour, and his crea- 
ture of the efficacy and fullness of that grace which alone bring- 
eth salvation, and sanctification — see Titus ii. 11. 1% 13. 14. 
And now for him to set forth and extol the efficacy of what he 
calls his seven sacraments, as being such indispensible means of 
sanctification (e\en in those gospel times) appears more inexcusa- 
ble than the carnal Jewish ordinances which made nothing per- 
fect, seeing that his sacraments could never take away sin, or 
the guilt thereof 5 however they might tend to darken the mifid, 



103 



Reflections on Sanctiti/. 

and lull the poor sinner asleep in false security ; seeing alsoj 
that whoever is justified by the law is fallen from grace, read 
Galatians v. chapter throughout. 

Arid seeing that the Scriptures attribute sanctification to Christ 
alone ; would it not be a fearful despising of the riches of his grace, 
for poor sinful mortals, to take on to perform apart of that which 
none but him that made the world could effect ? and if such 
should make a gain of the like deceptions, how great would be 
their condemnation ? and it is beyond controversy, (that however 
dignified or qualified men should be, to call sinners to repen- 
tance, or turn souls to God, (that yet their justification or sanc- 
tification is of Him, and through him alone, as his unspeakable 
gift — see John xvii. 17 and 19. — Rom, iii. 24. — 1 Cor. i. 30. — 1 
Cor, vi. 11. — Ephes. v. 26. — 1 Thes. v. 23. — CoL i. and ii. chap- 
ters. — Hebs. ix. 14. and chapter xiii. xii. — 1 Peter i. 2. 

Objection. — Although there be Scriptures too numerous to be 
quoted, which proclaim the Lord alone, as the justifier and 
sanctifier of his people ; is there nothing therefore to be done on 
man's part ? Answer — yea, verily, there is very much to be done 
on man's part, (which still must be all the work of God alone,) 
even that while man have the light, he may believe and walk 
therein ; that so he may see his fallen and undone condition, 
and the filthiness thereof, so as to be drawn to look unto the 
Saviour, even as in the last extremity, yea, to be brought to 
breathe forth, " Lord, if thou wilt thou canst make me clean," 
but while he has any other resource, there is no Saviour for him ; 
all other physicians must first of all be seen to be of no value ; 
for though multitudes throng and press about the Saviour, they 
only are healed who are past all remedy ; but I see this to be a 
theme that would draw me out beyond my limits, nor should I 
have touched upon it, but to glance at the order of gospel re- 
demption, and to shew what egregious folly it should be, for 
man to run to a creature more helpless than himself, for the 
means of santification, seeing that Christ alone is the means ; as 
all that were ever sanctified should proclaim ; yea, and whoever 
depends upon any other means, is filthy still ; and all the right- 
eousness of such worse than filthy rags. 

And as to his setting forth the power and efl&cacy of his bap- 
tismal water of regeneration, transubstantiated bread and wine, 
and holy oil, &c., which, being (at best,) but an imitation of 



106 

Reflections on Sanctity^ 

the lively figures whereby the SavioKr was made manifest to? 
people, even while the figures m themselves were as nothing^ 
but the Saviour to which they pointed is all in all : and seeing 
the gospel order is a state of substance and not of figures ; his 
magnifying such outside imitations at this day, shews how great 
a stranger he is to the one blessed effectual means of sanctifica- 
tion : but as I aim at brevity, I may only ask, why he is not 
afraid to assert, that he could make any rain, river, or spring 
water upon earth, to regenerate a man, or wash away sins ? or 
does he believe such to be the water whereof Jesus saith, he that 
drinketh shall never thirst ; but it shall be in him a well of 
water springing up into everlasting life ? according to John iv. 

Or does he believe as he saith, that he could bless bread 
and wine, so as to change them into that body and blood of 
Christ which is the life of the world, and that cleanseth from 
all sin? And yet that such bread and wine may be taken in at 
the mouth and cast out into the draught, even while he reads 
as in the xv. chapter of Matthew and vii. of Mark, that " whatso- 

ever thing entereth in at the mouth cannot defile a man, be- 

cause it entereth not into his heart, but into the belly, and 

goeth out into the draught, but that which cometh from within 
" out of the heart defileth." — And surely if nothing " from 

without, that goeth into the mouth and is cast forth into the 
" draught can defile," neither could any thing taken in at the 
mouth and cast out, &c., sanctify a man, seeing it could not 
reach the heart and conscience which is the seat of defilement. 

And as to what he calls the sacrament of Extreme Unction or 
annointing the sick with oil, who would say, that the Apostle 
should be so absurd as to send us to the oil of beasts, herbs or 
trees, for sanctification or salvation ? surely that would be no 
better than to send us to the Egyptian calf, or Heathen mistletoe, 
which the Apostle never intended, who knew what he meant, 
yea and even the babe in Christ knows it right well, though the 
priest may affect to stumble on the text, with his private carnal 
interpretation, just as suits his craft, to make a gain thereof. 

Yet however strange the above may appear, as the reader may 
see at large throughout his book, but more especially in letter* 
XX. xxxvi. xxxvii. xl. xli. xliv. still it is not less extraordinary, 
that after all he has boasted therein of his exclusive treasures 
and channels of m«ans of Sanctity; we find him denying or con- 



107 



JReJlections on Sanctity. 

tradicting the whole substance thereof ia — letter xix. wherein 
he asserts^ that it is notoriously false, to say of his people, "that 

the essence of their religion, and hopes of salvation consist in 

forms and ceremonies, or in other exterior thiiia^s," now for 
what end or design he puts forth such a salvo (of which the above 
is a very short extract ;) I leave the reader to determine and make 
what he can of a man, who labours throughout hundreds of 
pages, to seth forth the efficacy and solemnity of his " forms, cere- 
monies, and exterior things ;" and to shew that without the 
priest we could do nothing ; and yet after all that, for him to 
say that the essence of religion was not in such things, or in 
the handy works of such priests; wherefore then doth he consign 
all to eternal perdition, who abstain from those things in which 

the essence of religion doth not consist," even calling them 
heretics incessantly; against whom he had no occasion but their 
abstaining from those things wherein he saith the essence of 
religion or hope of salvation doth not consist ?" 

Nay hut he will not remit a jot or tittle of his exterioi* 
things," even as regards the innocent child, see his animadversi- 
on upon Doctor Hay, because he would not assert that the 
neglect of his baptism will affect the salvation of a child — letter 
XX,— page 52. 53. And yet for him to have asserted, in his 
foregoing letter, that it is calumny, or rather blasphemy to say 
of his people, " that the essence of religion and our hopes of 
*' salvation consist in forms and ceremonies, or in other exterior 

things ;" now what can we say to such a heap of contradic- 
tions and unmeaning jargon ? but that Babel is as sure confusion 
9it this day, as it was when the people assayed to build a tower 
to reach up to Heaven ; and all that assay to build up thither by 
their own wisdom and prudence^ will as sure be confounded as 
ever they were ; bnt I fear our modern Babel builders, have more 
sordid ends in view, than the poor old wanderers ever thought 
of, if so be that they look to make gain or merchandize of the 
people, by thus taking away the key of knowledge ; yea, even 
by raising such a mist of darkness, confusion, and ignorance, as 
that they may make an easy prey of the people, and take them 
captive at their will, and so lord over their conscience, and that 
iiave been the upshot of Idolatry throughout ages. 

But now I may be asked, is not the world vastly refined and 
•nlightened in those latter ages ? 

Q 



108 



Reflections on his Sanctitt/ of Doctrine, 

Answer.— How far it is enlightened I must leave, but that it 
is refined I may admit ; seeing that the manners of the people 
are refined ; sin is refined ; deceit refined ; but nothing so re- 
fined (or the delusion so disguised) as Idolatry, even in all so- 
cieties ; which I may further notice in its place, but here I am 
to wind up, and cut short his means of Sanctity ; and whether I 
attribute it to refinement or whatever else, there is something 
monstrous (not to say worse,) in what appears the fundamental 
of his boasted means of Sanctity ; even that his priests should be 
so gifted with more than miraculous powers, as to regenerate 
and sanctify people with elementary water; and that by the same 
powor he affects to make God, as J. M. saith, true God as well 
man — letter xxxvi. page 40. And thus the creature takes on or 
professes to create the Creator, yea, and to eat him, and cast 
him forth, &c., and again make a new one ; yea, and that for 
money too ; and a goodly price they have made thereof, even 
for many ages, not only of wealth, but renown in the work! ; 
"which brings me to notice 

J, MILNER's SANCTITY OF DOCTRINE, 
see letter xix. page 33. to 45. 



And that wealth and renown with the friendship of the world, 
being the gift that blindeth the mind and perverteth judgment; 
and he knowing that trade to have been driven on throughout 
Christendom for many ages, by his brother bishops, seeking who 
should be greatest, even like the Heathen, or like the princes 
of this world : all to the setting at nought our Saviour^s injunc- 
tion, who saith, it should not be so among his followers, I say, 
he knowing all this, how could he lay claim to that exclusive Sanc- 
tity of Doctrine, as may be seen in letter xix. &c., and not to 
blush for very shame ? seeing that (so far from Sanctity,) nothing 
could be more filthy, than for a professed gospel minister to 
preach for hire, and divine for money, to seek for pre-eminpnce 
and gain from their quarter — (see Isaiah Ivi. \ \,—Micah. iii. and 
Matt, xxiii.) And have not his bishops and councils, laid such 
a foumdation as has been a sore plague and stone of stumbling 
throughout Christendom, and had he shewed honesty enough, to 
confess that to be the rock whereupon his Church was built, I 
should never have contradicted him. 



109 



Reflections on his Sanctitt/ of Doctrine, 

Objection.-— It may yet be objected, that so far as respects 
doctrine, the priest does not arrogate to himself any power, nor 
would he venerate the cleanest water, bread, wine, or oil, &c. 
as such, but ascribes all the wonderful changes, virtue, and 
efficacy thereof, to the power of God alone, which should rather 
establish than detract from the Sanctity of his doctrine. 

Answer. — Is not that the language of all Idolaters ? for who 
would ever have bowed to an idol, until he was first persuaded 
that it had power communicated from God ; on which account 
only, they have ever adored their idols ? the Scripture saith, 
the first man is of the earth earthy, but he that cometh from 
Heaven is above all. And now we know that elementary water, 
bread, wine, or oil, &c. are not only of the earth, but even 
inanimate substances ; and whosoever takes on to communicate the 
power of God to an inanimate substance, may be called either an 
Idolater or magician.* 

These are grievous things for me to write, which I might have 
forborn, if I had not yet a far more weighty cause : but seeing 
that in the world, there are Lords and Gods many, which are 
bowed unto in divers ways, through the lust of the flesh, and 
of the eye, and pride of life ; which are not of the Father ; 
who hath sent the son, and given him freely, to redeem lost man 
out of all these things, and out of the deceivableness of his own 
heart and the lusts thereof ; and seeing how grievous it is, that 
mankind should be bereaved of that unspeakable gift, by stop- 
ping short, or taking up a rest, in what is even worse than 
imitation of the lively figures whereby the Saviour was made 
manifest ; w hose message, first of all, was that of repent and be 
baptized every one of you for the remission of sins ; and seeing 
that the indispensible necessity thereof, was set forth by so 
likely a figure as that of plunging all over in water, even to shew 
forth the necessity, not only of being plunged into a thorough 
sense of sin and of the guilt thereof ; but to be drawn to Christ, 
who alone can wash and cleanse us from all sin, whose shoes 



* If the Heathen did believe, that God might be made of gold, silver, 
brass, wood, stone, or animals, &c., and should we likewise believe, that 
Christ may be composed of bread, wine, or water, &c., wherein lieth the 
difference, seeing that neither would say that the mere elemeats or symbols 
were deities, nay but that which was communicated thereunto from above ? 
do not each therefore, meet upon the self same ground ? wherein they are all 
comprehended in the same region and circle of carnal reason. 



no 



Rejteciions on his Sanditj/ of Dbctrind, 

John salth he w'aS not worthy to bear, who should baptize with 
the Holy Spirit : aud now would not our case be deplorable in- 
deed, if we should look no further than to be dipped in water 
by another, (who yet had not even a commission to administer 
that figure,) without coming to be baptized by Christ himself, so 
as to know for ourselves what it means to be buried with Him in 
baptism, wherein also we are raised through the faith of the ope- 
ration of God? according to Matthew iii. 11. and Cols. ii. — and 
so to be made partakers of his sufferings ; seeing there is no other 
way of knowing Christ whom we profess, so as not to worship aa 
unknown God, of whom we read, and hear others speak, but 
that we may know Him for ourselves, of whom Moses in the law and 
the prophets did write ; who is not i?Lr from every one of us, in 
whom we live, move, and have our being, if happily we should 
know Him to wash us from our sins in his own blood? — read 
Acts XV ii. 

And so we should not take any man's word, without coming 
to taste and see for ourselves, that the Lord is good, whe feeds 
the hungry with good things, and the bread he gives cometh 
down from heaven, and giveth life unto the world, who saith, 
^' this is that bread which came down from Heaven ; not as your 
" father's did eat manna, and are dead ; he that eateth of this 
bread shall live for ever."- So mark, not eaten in like man- 
ner with the mouth, &c., as all such eaters die ; but that part 
which partakes of the bread that Christ gives can never die, as 
He himself saith, " he that eateth of this bread shall live for 
ever, for the words that He speak they are spirit and they are 
life." — read John vi. 

But that is foolishness to all that know not the spirit and 
life which was all and all in the midst of them, when he saith, 
THIS is my body and blood, &c. which is meat and drink in- 
deed, (even spirit and life ; for God is a spirit,) but now 
tilas, they look down to the grain of wheat, and to the grape, 
which cometh out of the earth, instead of looking to Heaven, 
where the wine is drank new in the kingdom : but all such eaters 
and drinkers as feed upon outside things, feed upou the husk, 
aud would guzzle with the swine, and even while they boast of 
the Sanctity of their Doctrine, they hinder the people from 
coming unto Christ ; who giveth freely without money and with 
eertaintjr ; that so they might sell that worthless and uncertain 



ill 



Reflections on Ms Sancliti/ of Doctrine. 

Aiag, which goeih into the mouth, and is fcft8t forth, &d. 

Doth not such shut up the Kingdom of Heaven against men, 
aot entering in themselves, and such as would they hinder ? 
jrea, do they not hinder all, whom they turn to any thing that 
is without them, seeing our Saviour saith, " the Kingdom of God 
is within you ?" and warns us not to go after them that saith, 
see here, or see there." — Luke xvii. — and as he saith, it 
Cometh not by observation, how then should we look for that ia 
the observation of ordinances, which is a heavenly spiritual in- 
fluence and dominion within, even the unspeakable gift of God ; 
It Cometh not by observation or human wisdom or prudence, nei- 
ther is it known by any private interpretation, even of high priest 
or bishop, however eminent, arch, lordly, reverend, wise or 
prudent of this world, all their notes and comments are worse 
than vanity, even as a bridle in the jaws of the people, causing 
them to err. 

The Kingdom of Heaven is not entered by note ot comment, 
or private interpretation, nay,* but by putting off the old man 
with his deeds, and the affections and lusts thereof ; and putting 
-on the new man after the image of the Creator, even in righteous- 
ness, {not after the image of the priest or his sanctity ;) and that 
new man partakes of the new wine in the Kingdom of the Father, 
of which he is born, and of the hidden manna, which is forever 
hid from all that would only take it in at the mouth, or the car- 
nal imagination of the old man, which knows not the new 
name or new creation, it is foolishness to them all ; for none 
knows it, but he that receiveth it, who has the witness in him- 
self ; and such knows the anointing oil that saves the sick, even 
the oil of gladness of salvation ; having it immediately from Him 
that is appointed to give unto all that mourn in Zion, the oil of 
joy for mourning ; mark, for mourning ; oh ! ye that dwell 
securely in your carnal wisdom and renovvn in the earth ; after 
whom the world wonders, crying up the Sanctity of your Doc- 
trine, while they wallow in the earth, and feed together upon 
the husk which the swine did eat.* 



* I am aware that many readers would even exclaim, have our forefathers 
Ijcen wrong for ages ? and is all the world wrong to this day ? 

Answer.— Should they not be rather surprised to reflect, that they had 
been paying for their religion for ages ? yea even paying for that which no 
inan can sell to another, seeing that no man can seiJ the gift of God } nay it 



112 



Reflections on his Divine Attestation of Sanctity/. 

But the true worshipper, (who is a Jew but not outwardly,) 
knows what he worships, and need not wander abroad after a 
priest, to explain the mysteries of an unknown God, where both 
fall into the ditch ; for is he not an Idolater, who worships, and 
knows not what, but as he hears told by the priest ? and how- 
ever such may boast of Sanctify, is he not filthy still, not know- 
ing the way of holiness which is so plain that the fool should 
not err therein ? if in faith he be a way-faring man in the way of 
holiness, and given up to take such a fare as is provided for that 
way," which is a way the vulture's eye hath not seen, nor any 
ravenous beast gone up thereon ; it is hid from the keen-eyed 
commentator, and the covetous hireling, who would make gain 
of the gospel ; even as it is hid from all the wisdom of the world, 
whether of the learned or unlearned ; but the redeemed go there, 
and know their Redeemer, and his name, Jesus, Emanuel, how 
is that ? why, by what He doth for them in the day of distress, 
even in the day of despair, whom he drew out of the horrible 
pit and miry clay, setting them upon that rock which is above 
man or priest ; and put a new song into their mouth, even the 
song of the redeemed praises to his name, to whom the babe 
sings Hosanna, while the chief priests and scribes are sore dis- 
pleased, saying in their carnal confidence, come not near me, I 
am holier than thou. 

J. MILNER's DIVINE ATTESTATION 

OF SANCTITY. 
See letter xxiii. and xxiv. page 71. to 103. inclusive, 

I shall not follow him in what he calls a Divine Attestation of 
the Sanctity of his Church, being such unaccountable tales of 
miracles, &C.5 some of which he states to have been performed 
at graves, and wells, and by the touch of old relics, &c., even 
as if he would have them in imitation, or to exceed Christ and 



is his free gift alone, who saith, *' come ye, and buy without money and 
" without price: wherefore do ye spend money for that which is not bread," 
&c. — See Isaiah U. 1. 2. behold then the solution of the whole riddle ? the 
priests chose to make money, and so to bear rule by their means, and the 
people love to have it so. — Jer. v. 31. and so they lap it up ; and Revelations 
saith, the whole world wondered after the beast j is not thcit as great a won- 
der as the other ? 



113 



Reflections on his Divine Attestation of Sanctity, 

His Apostles — see letter xxii. page 72. 76. 78. 80. 86. &c. tq 
ietter xxiv. page 100. 

But that I should not be misunderstood, I may say in the out- 
S€t, once for all, that I am so far from denying the operation of 
miracles in any age, that I should count him near a kin to an 
Infidel, who should deny the possibility thereof, nay, even the 
very course and ordering of Providence, is nothing short of one 
continued chain of wonders beyond finite comprehension, but 
above all, His powerful speaking in the conscience. 
, As to those miracles or legends, which he sets forth for a Di- 
vine Attestation of the Sanctity of his Church; it is none of my 
business to question whether they be real, fictitious, or imagin- 
ary ; but the gross absurdity of his asserting such miracles, as 
connected with the cause for which he states them to have been 
performed, carries with it, such a self-evident refutation, as that 
I need hot hi3ve noticed them, only lest I should appear to con- 
cur with his assertions, by silently passing them over ; I may 
therefore just advert to one or two examples, leaving the reader 
to judge whether the miracles he attributes to them, be uot as 
far from attesting the Sanctity of the performers, as the raising 
up of Samuel, was from attesting the sanctity of the witch of 
Endor ? 

I may first instance his speaking of Bernard, of whom he saith, 
" all the miracles which St. Bernard mentions of other saints, 

quite disappear when compared with those wrought by him- 

self, which for their splendour and publicity never were ex- 
" ceeded," &c. letter xxiii. page 79. now mark, that said Ber- 
nard was a notorious promoter of that infamous project (the 
disgrace ol Christendom,) called the Crusades, and moreover, 
after he had succeeded in preaching up and setting forward the 
second crusade, his schemes sustained such a failure, that most 
of the deluded multitude who espoused his infamous cause, pe- 
rished miserably in the enterprise ; and yet, to behold that same 
Bernard, to be not only a promoter of such abominations, but 
also proved a false prophet, by the failure of what he so vehe- 
mently urged forward ; and J. M. reading all of this in his own 
books, proceeds thus, " Saint Bernard himself (in answer to his 

enemies who reproached him with the ill success of the second 
^' Crusade,) in the most celebrated of his works addressed to 

pope Eugenius III., refers to the miracles which God enabled 



114 



Rejections on his Divine Attestation of Sanciiit/^ 

*^ him to work, by way of justifying himself for having preache^l 
*^ up the second Crusade ; and in his letter to the people of 

Thoulouse, he mentions his haying detected the heretics 
*^ among theiiiy not only by words but also by miracles."-— See 
letter xxiii. page 80. and letler xxiv. page 94. now mark what 
he holds forth to the world as an attestation of the Sanctity of 
the Church, but is it not rather an attestation of infamy ? 

Objection.— It may yet be objected, that although some things 
about Bernard appear monstrous, yet should not I be afraid to 
write so irreverently of a man, who is exalted as a sajnt, and 
extolled by the world ? 

Answer. — Should I not rather be afraid to deny my Saviour^s 
cause, ihan to hold up auy man in direct opposition to Him, 
who saith, " My Kingdom is not of this world ; if my Kingdom 

were of this world, then would my servants fight : but now h 

my Kingdom not from hence ?" — John xviii. 36. And if I see 
Bernard and Milner setting at naught our Lord's declaration, and 
respect them therein, what iniquity could be greater? And is it 
no^t a desperate setting at naught, and doing despite to the 
gospel (which is peace on earth good will to men, and love to 
enemies,) for such as profess to be ministers thereof, to take on 
to promote it by such rapine, slaughter, and desolation, as 
marked the march of the Crusades ? and now to call such pre- 
eminent saints, and extol their miracles, is so fearful a mockery 
of heavenly order and mercy, as might even be a scanda^l t» 
Mahomed. 

The next to Bernard, whose miracles he sets forth as a divine 
attestation of the Sanctity of the Church, is, his St. Dominick, 
which he calls a prodigy — letter xxiv. page 97. even while it is 
notorious that the same Dominick was a zealous and violent 
promoter of the Inquisition, and joined with the Crusades to 
exterminate the poor distressed Albigenses ; such are the men 
in whom he could see nothing but saintship and sanctity ; and ' 
why so ? but because they appear the most zealous advocates of 
ecclesiastical dominion, that so the clergy might domineer over 
conscience, and bear down all that was so honest toward God, 
as not to dissemble or deny their faith, or bow down to the un- 
righteousness of an imperial state religion, mixed up with Jewish 
and Pagan rites, congenial to the views of a gorgeous and 
pompous generation, which aime4 at grasping all ^ that so their 



115 



Reflections on his Divine Attestation of Sanctiii/. 

kinfirdom might indeed be of this world, to the great scandal o! 
Christendom, yea and to the grief of many of their own profession. 

But it is still more wonderful, that very grief and shame, did 
not withhold him from ever naming South America ; where he 
saith, "that Lewis Bertrand converted 10,000 Indians by the 
" gift of tongues in the space of three years." — Letter xxiv. page 
96. Alas ! what kind of conversion could that be ? surely if the 
South Americans became like their invaders, our Saviour's des- 
cription of the Pharisees was abundantly verified in them, evea 
that having crossed sea and land to make a proselyte, they made 
him twofold more the child of hell: I say, let him look into his 
own histories of the invasion and conquest of South America, 
and see how the original owners of the soil, even the poor un- 
olfending natives were betrayed, robbed, and murdered, yea 
and massacred in tens of thousands by the Spaniards, aye by 
such as he calls the spotless spouse of Christ ; nay and thut ia 
a manner so treacherous and barbarous, as would be a disgrace 
even to cannibals. 

And did not those monsters that invaded them (under a mask 
dr pretence of conversion,) betray and murder each other from 
time to time for many years? one colony of adventurers still go- 
ing out with design to circumvent and destroy the other, until 
they were often consumed one of another ? Alas ! was ever 
greater mockery, than for such men to pull down the images of 
the natives, in order to erect the image of the Cross, and of 
the Virgin Mary (as they call it) in place thereof? surely if 
there be any meaning in such images, their cross must be a sig,* 
nal of disgrace, (and a very signal one too,) whereby they not 
only crucify the truth, but put it to open shame, even to a 
vengeance. 

What shall we say then, when we behold J. M. in divers parts 
of his work, speaking of the South American conquest and con- 
Version, with apparent pleasure and self-complacency, even like 
one that was as void of human feeling as a mill-stone ; for sure!/ 
the heart must be quite dead to human or religious sensibility, 
that could glory in such achievements, while it should rather 
bleed and blush for shame, in a retrospect of such unparalleled 
cold-blooded treachery, which is a sad demonstration, to what a 
pitch of depravity the human mind may be reduced, by pride, 

R 



116 



Reflections on his Divine Attestation of Sanctity, 

avarice, and bigotry ; yea, wbat a disgrace to humanity, that 
the sons of Adam could still become such monsters ; but the un- 
just know no shame.* 

I should not have followed J. M, so far, in noticing what he 
calls a Divine Attestation of the Sanctity of his Church, as 
proved by miracles ; only to shew a specimen of such barefaced 
presumption, seeing that he compares his miracles to those 
wrought by Christ and his Apostles ; as being not only like 
theirs in effect aud magnitude, but wrought to the self same end, 
namely, to prove his own to be the only true Church in the world. 

But mark the difference ; Christ heals and does cures to mani- 
fest His love to all mankind, yea, even heals the man that was 
"armed to crucify Him. But how great is the difference, if Ber- 
nard and Dominick, &c. work miracles, to justify the destruc- 
tion of nations and people not a few, nay, of all that oppose 
them ? but was it ever heard, that saints should work miracles 
to prove that devils belong to the true Church ; Alas ! what doth 
our Lord say to them that savoured of treachery or persecution ? 
Doth he not say to such; ye are of your father the devil, who 
was a liar and a murderer from the beginning? and ye bear wit- 
ness that ye allow the deeds of your fathers. 

And as to his drawing out the minds of the people, to dote 
after cures from old wells and dead men's bones, what doth that 



* Had J. M, been clothed with true hnmility, he should be far from ex- 
ulting in (what he calls) the conversion of South America; nay,^but could 
lie only take an honest glance at the state thereof, would he not rather mourn 
over them ? only to observe the disposition and pursuits of the inhabitants 
of their cities and see if the follies of the heathen be not still retained therein, 
or rather exceeded, if so be that the wealth of the mines, together with their 
thirst of fashion and vanities ; their viceroys, bishops and abbots, &c. engross 
the attention, and be the primary objects with the grandees thereof? what 
then would avail the pomp and parade of their high profession of Christianity, 
while the heart and attention was thus engrossed and filled with vain objects? 
would not their high profession of Christ rather add to their condemnation, 
if their inconsistency therewith, tended to the dishonour of the Christian 
name ? Would not the old Paj^an natives rise up in Judgment against them. 

And when we reflect that " a man's foes shall be they of his own house- 
" hold."— ilfat X. 36.— it may therefore be queried, whether it would not 
be easier to bring over the very Heathen to the true knowledge of the Saviour, 
than those that are fortified with a profession that they know God, while by 
their works they deny Him ? 



IIT 

Reflections on Catholiciti/. 

prove, but his gross ignorance of the well of the water of life, 
and of Him, of whom a bone should not be broken ? yea, his 
gross ignorance of Him that is the healer of all diseases, out of 
whose side came the water and the blood ; for after all his boast 
of the miracles in his Church, we may see that the great disease 
of all has not been healed even to this day, no, not a whit more 
soundly amongst his own people, than those he reviles ; I shall 
only instance for example sake, that sin, which is the substance 
or ground of all disease, has still as great dominion over them, 
as over other people, nay, but were we to look at their man- 
ners, would it not rather seem to have more dominion ? or why- 
else do some of the best of them make themselves prisoners for 
life, like the old Pagan vestals, even men and women apart ? 
Alas ! has Satan so bound them, that they are not yet restored 
to the natural liberty of the creation of God, in righteousness 
and true holiness, according to his prayer, who designed that it 
should be effectual to whom it is applicable, even that of, " I 
pray not that thou shouldest take them out of the world, but 
that thou shouldest keep them from the evil" — John xvii. 15. 
And nothing but his grace alone could effectually preserve even 
from one lust ; therefore, while they run to old walls and 
prisons to keep them chaste, away with their boasted miracles. 

And whereas he instances the miracle of a nun and a hermit, 
foretelling the death of the King and Queen of France, and the 
banishment of the clergy, as an attestation of the Sanctity of his 
Church — letter xxiii. page 86. Now although I do not vouch 
for the accuracy of his statement, yet surely if it proves any 
thing, it is to shew, that God is no respecter of church digni- 
taries, if a poor girl, or a solitary recluse, might have more 
revealed to them, than all his whole conclave of cardinals, bi* 
shops, and priests, put together. 

CATHOLICITY, 
see letter xxv. xxvi. and xxvii. page 103. to 1^2. inclusive. 

The third distinguishing mark which /. Milner sets forth to 
prove his to be exclusively the one only true Church, is, Catho- 
licity ; and so he asserts that his is the only Catholic Churclj, 
which Avord Catholic, (he saith) means universal ; and as a 
proof thereof; he proceeds to describe how widely it spread? 



118 



Reflections on Catholicity, 

over the world, &c. — See letter ^x.\'i. page 110. 111. If. that 
be his proof of its being the only true Church on the face of 
the earth, I need not dwell upon the absurdity thereof, seeing 
that our Saviour saith in Mat. vii. 13. " wide is the gate, and 
broad is the way, that leadeth to destruction ; and many there 
be which go In thereat ; because straight is the gate, and nar-? 
row is the way which leadeth unto life, and few there be that 
find it," which is a solemn memento for every soul the world 
over. 

And as I before observed of old times, (according to his rule) 
Nebuchadnezzar's Church should have been the only true one, 
when the dominion thereof reached over the whole world. And 
by the same rule, even old Jezebel might have laid a claim to 
Catholicity; when the whole kingdom of Israel excepting seven 
thousand bowed to her worship ; yea and even at this day, by 
the same rule, Mahomed and the Pagan Jugernaut, might make the 
like presumptuous claim, seeing that many nations of the world 
profess their faith ; nay but is not that same sort of Catholicity 
which he claims, noted in revelations as a distingnishing mark 
of antichristian or spiritual Babylon? even that she sat upon 
people, and multitudes, and nations and tongues ? yea that 
all nations drank of her wine, and that " power was given 
(the beast) over all kindreds, and tongues, and nations," &c. 
— see Rev. xiii. xvii. xviii. chapters ; and though these things 
are of no private interpretation, but stand as a warning to 
every state and condition of mankind, (even to individuals, as 
to n^itions and churches) yet do they not exactly correspond 
with the dementions of his exclusive Catholicity? as he asserts 
in letter xxvi. page 100. 111. 

J. Milner himself admits (as he cannot prove otherwise,) that 
the word Catholic was not applied to the Church in the Apostles 
days;" hence," (he saith,) " The title of Catholic did not occur 
in the primitive edition of the Apostles' creed," (nay, he 
might also have added, that neither could the creed itself be 
found in the Scripture,) but in the process of time, he admits by 
consequence, that the title Catholic was applied to such as 
would force or impose their faith upon others, wherein he saith, 
" No sooner did heretics and schismatics arise," &c., " than 
" there was found to be a necessity of discriminating the main 
<^ ptock of her faithful children, to whom the promises of Christ 



119 



Rejlections on Catholicity, 

belonged, from those seK-willed choosers of their articles of 
belief, as the word heretic signifies, and those disobedient se* 
<^ paratists, as the word schismatic means. — For this purpose the 
title Catholic or Universal was adopted, and applied to the 
true Church and her children," &c. — letter xxv. page 104. So 
there is the upshot of all his boasted Catholicity, even that he 
claims a right to lord over God's heritage, aye, even over the coa* 
science of all men, and would have them to bow down to all the 
forms, traditions, and ceremonies, which the great Roman 
Empire substituted in place of polytheism ; and such as 
cannot conform, he calls " self-willed choosers of their articles of 
^' belief," (or heretics,) if they will not chuse his articles ; and 
although the Scripture saith, " Let every man be fully persuaded 
in his own mind" — Roms, xiv. 15. yet he calls such as would be 
so persuaded, "self-willed choosers, heretics," if they should dare 
to choose as the Scripture directs, rather than bow to his pre- 
scribed articles. 

And yet he calls his Church Catholic or Universal, saying, 
•that Papist or Romanist, &c., are nicknames ; even while he 
writes above 500 pages to prove them to be nothing else but 
thorough Papists, yea, to prove, that salvation cannot be sure to 
any that denies the pope or his fathers ; and I am persuaded 
that even his own people would say, that such should properly 
be called a Papist, whose salvation is staked in the acknow- 
ledgement of the pope, &c. And if he has laboured at such 
length to prove them to be Papists ; hath he not laboured yet 
more abundantly, to prove that his people could not, or should 
not be Catholic ? that is to say, if Catholic means Universal ; for 
surely the universal Church, must be that which owns the uni- 
versal spirit and grace of God, which bringeth salvation and 
jhath appeared to all men, and must own the salvation which 
Cometh by that grace alone, through sanctification of that spirit, 
whereof a measure or manifestation is given to every man to profit 
withal, according to Scripture — 1 Cor. 12. 7. — Titus ii. 11. to 
14. And Peter declares, " of a truth I perceive that God is no 
^' respecter of persons ; but in every nation he that feareth Him, 
and worketh righteousness, is accepted with Him." — Jcisx. 34. 
35. So there we find the universal Church consistent with God 
himself; whose boundaries are nothing short of every nation, and 
the conditions, simply to fear God and work righteousness; 



120 



Reflections on Catholiciti/. 

there we do not find the smallest patrimony reserved for the pope, 
nay nor any sect, to the exclusion of all others, of every nation, 
trho should fear God and work righteousness. 

Wherefore, if a man say that communion with his sect affects 
the salvation of all men, even while the bond of that communion 
consists of many traditions and ceremonies not to be found in 
Scripture, does not such a man proclaim aloud, that his Church is 
the very reverse of universal ? and while he proclaims liberty, 
doth he not wofully betray into bondage ? and are not such like 
unto those Jews to whom our Lord said, Ye are from beneath ; 

I am from above, ye are of this world, I am not of this world." 
John viii. 23. — Mark the words (from beneath) ; and doth not 
his Church communion tend downward, as it consists of things 
below, even of carnal things of this world, which see death and 
corruption ? but the communion of God's universal Church, lead- 
eth up to God, from whom it comes, as it consisteth of righte- 
ousness and peace and joy in the Holy Ghost, wherein Peter 
and the Centurion are of the same Church, whose dimensions 
are not circumscribed by rudiments, traditions, or command- 
ments of men, but in righteousness, even a being born of the 
Spirit, which alone maketh righteous, according to the righte- 
ousness which is of faith, which speaketh on this wise, "Say not 
in thine heart, who shall ascend or descend to bring Christ from 
thence, but what saith it, the word is nigh thee, even in thy 
mouth and heart," &c. — Rom. x. ? 

Mind then, that is the word of faith which is every where, 
not only in heaven, but very nigh us, even in the heart ; and he 
that believeth not therein, doth not believe in the eternal uni- 
versal Spirit, of which our blessed Lord saith, as the lightning 
that lightneth out of one part under heaven, shineth unto the 
other, so shall he be in his day — even him whom we are warned 
to seek, if haply we might feel after him and find him, who is 
not far from every one of us, for in him we live, and move, and 
have our being — Acts xvii. So then if we have faith, we shall 
not say, who shall ascend for the word, or even look to the 
saints to make intercession for us, nor say, who shall descend or 
go over the seas to bring the word from councils, high-priests, 
or renowned rabbles, for so saith the unbelief of those that be- 
lieve not in the universality of the spirit and grace of God, 
which is the guide of one true Church, even that which the 



defections on Catkolicity, 

Scripture saith, hath appeared unto all men, (mark all men,) 
even the rebellious who rebel against the true light which light- 
eth every man that cometh into the world, or how else should 
they rebel against it — see John i. — Titus ii. 11. 

Wherefore, if he saith, that the holy spirit is only communi- 
cated through the medium of his clergy, he denies the univer- 
sality thereof, and so he cannot be of the universal Church, 
whereof the one Lord is the head, and guide, who baptizeth all 
the members of that one Church that believe in Him, through 
one living faith, which purifies the heart, as saith the Scripture ; 
For by one spirit we are all baptized into one body, whether 
we be Jews or Gentiles, bond or free ; and have been all 
made to drink into one spirit" — 1 Cor. xii. 13. — and such only 
know what it means to have their bodies washed in pure living 
water, to the answer of a good conscience, according to 1 Peter 
iii. 21. — whereby alone they work righteousness, and bring forth 
the peaceable fruits thereof. 

There we may see that the one universal Church must be ia 
the one living God, who is every where ; and besides Him there 
is no other — therefore his Church cannot be circumscribed by 
men, nor the nations of men, which before him are accounted 
as the drop of a bucket, and as the small dust of the balance ; 
ifor all flesh and the goodliness thereof is as grass, and as the 
flower of the field ; surely the people is grass ; the grass wither- 
eth, and the flower fad eth ; but the word of our God shall 
stand for ever — see Isaiah xl. 8. I should therefore fear to apply 
the title of Catholic or Universal to any particular society npoa 
the face of the earth exclusively, nay, and that for divers rea- 
sons too much for me to express; first, because such compact of 
fellowship is of man, who therein presumes to set bounds to the 
Lord's prerogative ; hence, if any society do assert, that the 
holy Spirit could only be communicated through the medium of 
their priesthood, or their orders, and not otherwise ; should I 
Hot then deem it presumption, if not bordering on blasphemy, 
to concur so far with the like assertion, as to call such Catholic 
or universal ? but above all, I dare not concur therewith, be- 
cause it savours like that of deciding for the day of judgment, 
■which alone is even tremendous to contemplate with the utmost 
humility : dare we then presume to legislate thereon ? Nay but 
Imth not even the Judge himself described the solemnity of that 



123 



Reflections on Catholicih/, 

day, without even once naming of churches or professions, far^* 
tber than to shew that the most confident should meet the most 
direful doom of all ^ on whose side also the most orthodox is 
placed ; even as respects the rich man and Lazarus, whose church 
or creed is not mentioned, even while his poverty denotes that 
he had nothing to depend upon but the mercy of God alone, 
while yet the ri^h man might shew forth his orthodoxy, pedigree, 
and succession ; even as the very son of Abraham, whose richer 
also might apply to religious as well as to worldly consequence, 
seeing that his purple and fine linen describe both. 

Look now, O ye that place such unbounded coufidence in a 
church, why should you deceive yourselves, seeing that the Lord 
hath not deceived you ? nay but what saith He of such as could 
plead their having taught in his name and done many wonderful 
works ? doth he not say even to such — " I know you not, depart 
from me all ye workers of iniquity ? while yet they that were 
accepted knew not that they had even ministered unto him" — 
read Mat. vii. 22. 23. and xxv. 31 to the end. — Luke xiii. 26. 
and xvi. 22* 23. 24. — There we may see that it is not according 
to profession nor succession we shall be judged or rewarded ; 
nay but simply the righteous, and unrighteous, or workers of 
iniquity (and whether is it iniquity or arrogance to take on to 
justify one society and condemn all others?) for every reason 
therefore, I dare not call any people Catholic or universal in the 
sense J. M. saith ; that is, thereby to adjudge all the world be- 
side, as heretics or schismatics, even as the counterpoint of the 
term — see letter xxv. page 104. And therefore, were I to give 
to one church such a title of vanity, as I knew could not belong 
to any people ou the face of the earth exclusively, should I not 
thereby act the hypocrite and deceive my neighbour, even to 
the violating of that innocence which should appear with open 
face, whereby we should sustain that love which is without dis- 
simulation, even while the worst part of such dissembling, goes 
to judge and set at naught all the world besides an arrogant 
priesthood, to whom we only mean a deceitful compliment, even 
while we read that Faul saith to the Romans — " Why dost thou 
judge thy brother? or why dost thou set at naught thy brother ? 
for we shall all stand before the judgment seat of Christ : for it 
is written, as I live saith the Lord, every knee shall bow^ to me, 
and every tongue shall confess to God/^ kc.-^Roms. xvi' 10. 11. 



SECTION IX. 

Reflections on J, M's, exclusive claim to Apostoliciti/.^ 
See letter xxviii. xxix. xxx. page 123 to 168 inclusive. 

f llHE fourth and last mark which J. M. sets forth as a proof 
of his being the one only true Church, is, (what he calls) 
Apostolicity ; and so he produces his Apostolical Tree, even a 
great Image, and the fruit bearing branches he pictures out to 
be, (together with the Apostles,) such as were chiefs of the 
papal hierarchy, or violent abettors and supporters of the su- 
premacy thereof ; such he calls saints and holy fathers, while 
he paints out the trunk of his tree, to be that of Christ and the 
Popes ; and likewise he paints out such as withdrew from com- 
munion with the Popes ; who (for conscience sake,) could not 
hold fellowship with them or their carnal mandates and tra- 
ditions ; these he pronounceth withered and dead branches^ 
fallen from the parent stock. 

And thus by a carnal private interpretation of Scripture, or 
by a presumptuous tradition, he applies the saying of Christ being 
the vine, and his disciples the branches, to such as grew up out 
of the seat arid authority of the great Roman Empire, and the 
hierarchy established thereby ; as if that parable could be so 
gross and earthly, as only to mean that all the candidates for the 
Kingdom of Heaven the world over, had been thus doomed to 
perpetual slavery ; to truckle down under the decrees of state coun- 
cils, and lordly pontiffs, and their creatures^ so as to be tossed 
about with all the bare-faced absurdities of their bulls and de- 
cretals ; and that no better fruit than they bore, should ever be 
brought forth to the glory of the heavenly husbandman. But if 
he was not afraid to deal so proudly, it might yet seem mar- 
Tellous that very shame did not restrain his arrogance ; alas ! is 
that all he ever knew of the Heavenly vine or the fruit thereof, 
to make it subservient to a carnal generation ? 

But far be it from me, to follow his beadroU of saints through- 
out, seeing the Scriptures warn us to avoid endless gene- 
alogies, and opt to give heed thereunto— see Tim, i, 4.~2'to 

s 



124 



ReJlectioYis on his claim to Apostolicit^, 

iii. 9.— yea, and we are warned to " cease from man whose 
breath is in his nostrils, for wherein is he to be accounted 
oV^ — Isaiah ii. 22. and none should slight or set at naught such 
iolemn admonitions ; and if his fanciful tree, is not of 
man to a witness, I know not what is ? for could any thing be 
more subtilly calculated to betray the simple, and draw away 
the unwary mind from the sense and fear of the Living God, 
(and from his light and grace which bringeth salvation,) than 
such a presumptuous reliance upon man ? Doth not the Scripture 
say, " Cursed is the man that trusteth in man, and whose heart 
" departeth from the Lord ?" and in proportion as men are 
brought to trust in man, so far will the heart depart from the 
Lord, (even while he meaneth not so ;) and all J. Milner^s so- 
phistry could not prevent such a consequence. 

Alas ! what will men that are dead a thousand years avail 
me ; nay nor even men that are yet alive ? would it not be far 
safer to fear the Lord, and look toward his mercy seat, than to 
trust in the best of men ? for, if Noah, or Daniel, or Job, or 
Moses, or Samuel, could only save their own souls ; and could 
not even deliver son nor daughter ? — see Jer. xv. 1. — Ez. xiv. 
14. to 18. and xvlii. 4. 20. — What solid ground then have we 
to trust in any son of humanity, in a matter wherein our all is at 
stake? surely the Saviour of all men (who alone giveth repent- 
ance and remission of sins,) hath not consigned his people td 
such a hopeless forlorn case ; alas, alas ! what would it avail us, 
to say unto Peter, Paul, or Stephen — " Give us of your oil for 
our lamps are gone out? for if we reject the light which Christ 
giveth, to rely upon that of others, it will be our condemnation." 

How then dare we to rely upon a self-appointed succession of 
hien, who have been presumptuously self-ordained throughout 
ages ? for what is man in such a case, seeing every man at his 
best estate is altogether vanity ? — Psalms xciii. 5. — And if even 
such a man as Peter did greatly err, even so shortly after he had 
been chosen and ordained by Him that could not err, as we read 
in Mat. xvi. 23. — Mark viii. 33. — and Gal. ii. chapter ? what 
shall Ave then say to that choice, ordination, and succession, which 
is set up and upheld by flesh and blood ? even by great self-crea- 
ted grand Visiers, whose very righteousness is worse than filthy 
rags ? And what is J. Milner^s great Tree which he calls Apos- 
tolical, asserting it to be the alone true head and judge, not only 



125 



Reflections on his claim to ApostoUcitT/, 

©f all nations and people, but of all ages, even to the world's 
end ? But alas ! is not that far more arrogant than Nebuchad- 
nezzar's great tree ; even in setting up and throwing down whom 
he will ? all of which is of man, or man's device, whereof Com- 
eth the beast, whose number is the number of man, even of the 
man that is high and lifted up, as we read, " Man being in honour 

abideth not ; he is like the beasts that perish." — Psalm xlix. 
12. — yea, even that whereof Nebuchadnezzar is a signal figure, 
who was changed as a beast ; though he is called a great tree-r- 
(Dan. iv.) of which we read, " The great tree that thou sawest, 

it is thou Oh king, whose height reached unto Heaven, and 
" the sight thereof to all the earth , whose leaves were fair and 
" the fruit thereof much ; and it was meat for all, under which 
" the beasts of the field dwelt, and the fowls," &c. And now 
although this may be applicable to every man, according to the 
measure wherein he partakes of the same nature, (it being of no 
private interpretation,) yet that great potentate is set forth as a 
remarkable illustration of all that would be exalted to a self- 
important dominion over the creation of God, which bringeth 
downward to the state of the beast ; even as set forth in the ex- 
ample of the king of Babylon ; (who hath an ear let him hear,) 
that which leadeth into captivity, shall go into captivity. 

But what shall we say of J. Milner^s great image, or presump- 
tive tree, which he calls apostolical ? is there not much less 
room to hope for him, than for Nebuchadnezzar ? seeing he 
claimed but a dominion over the earth in his own times ; and a 
day of trial and visitation was afforded him, whereby he pro- 
fited even seven fold ; insomuch that when he was humbled and 
saw his condition ; he gave God the glory, even proclaiming 
that the most high ruleth in the kingdoms of men and giveth it 
to whomsoever he will ; but doth not J. M. claim exclusive do- 
sainion even in heaven itself, like what we read in revelations 
ef the reign of mystery Babylon the great, in the nominal chris- 
tian world, nay doth he not claim it, not only as respects domi- 
nion in the kingdom of heaven, but have not divers branches of 
his tree so contended for earthly dominion also, as that the sheeps 
clothing was often so torn oflF in the conflict, that the whole 
body of the ravenous beast was plain to be seen with the eye 
which was not blinded by the God of this world. 

Alas, alas i will not old Babylon's great tree, rise up in the 



Reflections on his claim to Apostoliciti/, 

i eondemnatioa against this modern one, seeing that was humbled 
and repented to give God the glory due unto him ? but doth 
not this continue to say in effect, like Lucifer, I am the son and 
oifspring of the morning, and will ascend into heaven, and exalt 
my throne above the stars of God ; I will sit also upon the 
mount of congregation and be like the Most High ? read — Isaiah 
xiv. and see whether such a state is not more clearly decribed 
therein^ than in the image of J. Milner^s tree ? but above all the 
rest, will not the old king of Babylon rise in the judgment to 
condemn him for this cause, even for this ; that although he 
might have believed (like J. M.) that God was in his goldeii 
Image ; yet he did not stout it out, to persist in saying that He 
could be no where else ? for he frankly confessed that he was in 
Daniel, though he had faithfijUy testified against his ways, yet 
he saith, " In him is the Spirit of the Holy Gods :" for which 
cause he esteemed him before all the wise men of the world, and 
so bore testimony to the excellence of the Spirit, and that the 
heavens did rule, and giveth the kingdom to whomsoever He 
will; but when will his priesthood be brought to such a godly 
confession ; seeing that he is still so arrogant as to say in effect, 
pay, but it is our inheritance, even by a regular unbroken line 
of succession, who can give it to whomsoever we will ? 

And seeing that he goes about to lift up himself with his 
popes, over and above God and man, in the image of a great 
tree ; let him look at — Luke xiii. 6. 7. 8. and behold the pa- 
rable of the tree, which should only be accepted according as 
it brought forth fruit unto God ; who alone is the judge thereof; 
and had power to cut it down and destroy it from ever being a 
fruitful tree before him ; yea, or to dry it up from the very roots 
in a night, as we read in Mat. xxi, 19. ^0,— Marie xi. 13. 20.— 
and although these parables stand as a solemn admonition to 
every individual soul, as well as to Churches, being of no pri- 
vate interpreltation ; yet we may take notice by the way, how 
that warning in Luke xiii. 9. was immediately uttered against 
the Jews, who then presumed like him, (though with more apa- 
rent reason,) to rely upon their outside profession, or succes- 
sion ; but behold the tremendous rebuke poured forth against 
their delusive confidence ; which remains for the admonition of 
all Churches, as well as individuals, the world over, but more 
directly to the condemnation of such as should deceive themsehes 



127 



Reflections on his claim to Apostolicity. 

and others, by relying upon any name or succession whatsoever ? 
yea, or any other thing short of knowing the Lord for ourselves, 
through the gift of his own good Spirit, which alone can make 
fruitful unto his praise ; seeing that it is only he that soweth to 
the spirit, shall of the spirit reap life everlasting. 

And such have no confidence in the flesh ; nor in any thing 
that is given to change, but in the Lord alone, who changeth 
not ; who is their keeper, and the judge of the tree, and of the 
fruit thereof; who saith, " I the Lord have brought down the 
^' high tree, have exalted the low tree, have dried up the green 

tree, and have made the dry tree to flourish ; I the Lord have 
" spoken and have done it " — Ezekiel xvii. 24. — and there we 
may see in both Old and New Testament, the Lord alone pro- 
claimed to be the ruler and judge, in heaven and earth, whose 
glory he will not give to another, nor his praise to any image of 
man's invention ; and doth not that man dishonour him, who 
takes on to be sole judge and arbiter, even to dispose of his 
gifts and callings ? yea, to make saints and sinners of whom- 
soever they will, as we see marked upon the branches of his 
^reat fanciful tree ; like presuming to decide for the day of 
Judgment? Alas! how fearful is even the recital of such ar- 
rogance. 

But as I said, I should not follow his endless genealogies, be- 
cause the Scripture forbids it, yet I may just notice a few ex- 
amples of the fallacy of his conclusions, not only as respects us 
whom he assigns to irrevocable perdition, but also respecting 
some of his renowned saints, and lordly pontiffs, upon whom he 
would affix a benediction as unalterable, as if he claimed a seat 
as Judge Advocate to the great and final Judgment ; I should 
have preferred some manner of expression less awful, but could 
Jiot clearly set forth the magnitude of the subject without ex- 
pressions in some measure adequate thereunto ; and for further 
demonstration, it may be best to divide the subject into two 
parts, and treat separately of those he justifies and exalts to 
glory, and also of those he pronounceth withered branches, or 
accursed, and prepared for the fire. 

And first, with respect to his Apostles and saints, were we 
only to take a slight glance at a very little of their ways and 
workings, yea, even of the most celebrated of his popes and re- 
nowned saints ; yve need not look far to perceive^ that their 



128 



Reflections on his claim to Apostoliciti/, 

manner of life, and their policy, would be found very far short 
of even sustaining the character of honest humble men, in the 
common walks of life ; howbeit, some of them might have been 
choice men until they were so taken captive as to become prose- 
lytes and zealots, in the cause and support of a monstrous, im- 
perial, and corrupt hierarchy; but then look at their workings 
upon that stage, and see if a trace can be found about them, like 
the disciples of Him, who (among all the self-seeking tribes 
upon earth,) had not whereon to lay his head ? and vv hose king- 
dom is not of this world, nor would he partake of the glory and 
honour thereof, but testified against every appearance of deceit 
and dissimulation ? yet behold the ways and workings of many 
that pretend they grow out of Him, even as main branches, (yea, 
as his very representatives,) and see if his saying be not verified 
in them, wherein he saith, " Many shall come in my name, and 
shall deceive many ?" 

Wherefore, look now at the very best or most renowned of 
them all ; as I have no mind to stir up the filth of the earth, by 
touching on the countless intrigues, broils, and tumults, of such 
of them as fought hard for worldly and ecclesiastical empire and 
dominion; but as I mean herein, only to glance slightly at the 
j&rst and chief of them, as a bare specimen ; I say then, only look 
at that very Gregory the Great, whom he so often mentions, 
calling him that holy pope and saint," &c. ( whom I deem the 
first pope,) yet behold how he flattered and fawned upon cor- 
rupt monarchs, and had their persons in admiration because of 
advantage, which the Scripture notes as a mark of desperate de- 
pravity! — Jude — yet did not even that very Gregory the Great, 
(whom he sets forth as a model of perfection,) flatter and fawn 
upon the Emperors, in language that should make any honest 
man to shudder. — But lest any reader should take this to be an 
exaggeration, (or think I write at random,) I subjoin a short ex- 
tract quoted from his writings in the annexed note, as a 
specimen.* 



* The days of Gregory was a period, wherein the strife between the East- 
ern and Western Empires appears to have got to the height ; even a strife 
about which of their Churches or bishops should be the head, and have the 
preeminence over all the world ; ?o they set up their separate heads, and 
furiously pushed their horns against each other with might and main ; even 
talllDg on the emperors to espouse their quarrel in support of their antichris- 



129 



Reflections on his claim to ApostoUciti/. 

We need not marvel that Gregory should be so highly exalted 
^nd extolled, by such as sought for pre-eminence, and strove to 
be greatest, seeing what a distinguished champion he proved ia 
the cause of their exaltation, even while he affected to protest 
against any man being set up above others, or called universal 
bishop ; could any thing be more remarkable, than that while 
John of Constantinople was called universal bishop, " Gregory 
" pronounced the epithet vain-glorious, proud, profane, impious. 



tian claims; and the council held in the year 588, having conferred the title 
of universal bishop upon John, Patriarch of Constantinople, sorely displeased 
the Bishops of Rome, who sought the likedignity and preeminence for them- 
selves ; (mark, both these Cities were then the seat of the Empire,) and in 
that behalf. Saint Gregory the Great, (as he is called,) wrote long, fawning, 
and wily addresses to the Emperors ; well knowing, that if he got them 
heartily to espouse his quarrel, he might soon shoulder out his rival. 

Although such quotations would far overpass my limits, yet, in justice to 
this narrative, 1 may not forbear to give a short extract at least, from one or 
two of his letters. And first to the Emperor Maurice, Gregory saith ; " Our 
*' most religious Lord, whom God hath placed over us, among other weighty 
" cares belonging to the Empire, labours according to the just rule of the 
*' Sacred writings, to preserve peace and charity among the clergy," &c. 
And so he proceeds (after much flattery,) to make a long exclamation against 
the clergy, which seems pointed at such as stood opposed to his own pre- 
eminence, or that of his see ; concluding thus, " We are teachers of humi- 
*' lity, but patterns of pride, hiding the teeth of wolves under a sheep's coun- 
" tenance ! The end of all this is to make a fair appearance before men, but 
*' God knoweth the truth ! Therefore, our most gracious Sovereign hath been 
*' prudently careful to place (he Church at unity, that he might the better 
" compose the tumults of war, and join their hearts together. This verily, is 
" my wish also, and for my own part, I yield obedience to your Sovereign 
*' commands and so Gregory goes on. " My desire is that our most reli- 
* gious Sovereign would lance this sore, and that he would bind with the 
" words of his imperial authority, the party affected, in case he makes any 
*' resistance," &c. " The care of the whole Church is committed to St. Peter, 
*' the Apostle— ihe prince of all the Apostles, for to him it is said, " Peter, 
*' lovest thou me ! Feed my sheep," &c. " Behold ! he hath the keys of the 
'* Kingdom, and the power of binding and loosing is committed to him ; the 
*' care and principality of the whole Church is committed to him ; and yet he 
*' is not called universal Apostle.— Though this holy man John, my fellow- 
" priest, labours to be called univer^ial bishop ! I am compelled to cry out, O 
*' the corruption of times, manners," &c. " Priests who ought to be weep- 

ing upon the pavement, in sack-cloth and ashes, covet names of vanity 
*' and glory, in new and profane titles," &c. I would to God there might 
fee one " called universal, without doing injustice to others j" &c. " But far 



130 



Reflections on his claim to Apostolictt^, 

^* and execrable," and said — " There was no universal Apostle j 
and that whoever assumed this blasphemous and infernal title, 
was the follower of Satan and forerunner of Antichrist ?" See 

Clarke' s History of Intolerance^ Vol. If. page 61 — referring to 

Fleury^s Hist. Eccles. 

But whether Gregory reprobated the title of universal bishop 



*' from Christians be this blasphemous name, by which all honour is taken 
*' from all other priests, while it is foolishly arrogated by one," and so he 
goes on '* This man (John,) contemning obedience to the canons, should be 
" humbled by the commands of our most pious Sovereign. He should be chas» 
*' tised who does an injury to the holy Catholic Church," &c. " by which he 
" would elevate himself above the Emperor! We are all scandalized by this," 
and so Gregory proceeds, " I hope in God that he will never succeed iu 
" bringing my neck under hi3 yoke, not even by force of arms," &c. 

Thus we may see with what wily language Gregory flattered the Emperor 
Maurice, in order to engage him to espouse his quarrel against the Patriarch 
of Constantinople, because he took the title of universal bishop ; yet it ap- 
pears that with all Gregory's address and persuasions, he did not prevail upon 
the Emperor Maurice to do as much as he desired for the promotion of his su- 
premacy, which of course displeased him. " Let us now mark what fol- 
lowed ; — Shortly after, the Emperor Maurice was dethroned and murdered, 
by one of his centurions named Phochus," whom the historian calls *' the vilest 
of the human race — a monster stained with those vices that serve most to 
blacken human nature;" in proof of which, they instance — " his cold- 
blooded murder and dissimulation," Clarke saith (in his History of In- 
tolerance,) that — " Phocas was execrable in the use of power : intemperance, 
"deceit, and cruelty, were the outlines of his character; but we will not 
" further pollute our pages by detailing his crimes ; yet, see how the sanctify 
*' of Gregory hails the murderer of that emperor whom he called his most 
" religious lord, his most christian and pious sovereign, who has merited so 
" highly from us," &c., and yet when he was likely to meet a man more to 
his purpose—" Mark then how he celebrates the march of the blood-thirsty 
" rebellious regicide and usurper through seas of blood to the imperial 
" throne, as though religion and morality could be no ways affected by such 
" enormities."— Thus begins Gregory to salute Phocas—" Glory to God in 
*' the highest, who according as it is written, changes times and transfers 
" kingdoms," &c., citing, that according to Scripture—" The most high 
*' rules in the kingdoms of men, and to whom he will he gives it ; he then 
goes on with more of the like flattery, concluding thus—" Let the heavens 
" rejoice and the earth be glad, and for your illustrious deeds let the people 
*' of every realm, hitherto so vehemently afflicted, now be filled with glad- 
*' ness; may the necks of your enemies be subjected to the yoke of your 
** imperial rule," &c. 

See Jones's History, vol. i. page 400 to 411 referring to Decline and Fall, 
Campbell's Lectures, &c., and Clarke's History, vol ii. page 57, 



131 



Reflections on his claim to ApostolicitT/ , 

because he desired that dignity for himself, and had rather no 
man should have it, than that his own see should be under that 
of another ? or whether he really thought as he said ? I shall 
leave every body to think of that as he pleases, (either ways it 
speaks volumes ;) is not all that Babel, even confusion itself ? 
and is it not deplorable, that such a great and good man as 
Gregory might have been, should suffer himself to be dragged 
into that city of confusion, and to be so mangled therein as to. 
become ravenous after the vain-glory thereof, insomuch that he 
appears even to have played the politician with such address as 
to bring over the Emperor to his assistance, so as to be able to 
shoulder out his rival the bishop of Constantinople ; seeing that 
Phocas took the title of universal bishop from him, and conferred 
it upon Gregory's successor, (called Boniface III.) with the 
power also of transmitting it to all his successors ? while yet 
Phocas on his part, might consider that he got an ample equiva- 
lent, if therein he was siding with the strongest party ; so that 
in that covenant, we cannot doubt, but each party valued 
his acquisition far higher than that of thirty pieces ofsilver ; and 
thus was a principality set up ; which our Saviour saith should 
not be among his disciples — see Mat. xxiii. 8. — Mark ix. 33. 35. 
and 10. 43.^Luke xxii. 25. 26. 

Alas ! is that the ground from whence the most towering 
branches of his Apostolical tree hath spread forth ? Who then 
would call it a Heavenly tree, which was nourished and sus- 
tained under the delusive cry of, help, help, higher powers and 
earthly potentates, or we shall never be able to establish the ex- 
clusive dominion of our supremacy ? Is not the Scripture verified 
in them ? which saith, " Upon a lofty high mountain hast 
" thou set thy bed ; even thither wentest thou up to offer sa- 
crifice, &c. " Thou wentest to the king with ointment, and 
didst encrease thy perfumes, and didst send thy messengers 
" afar off ; and didst debase thyself even unto Hell ; thou art 
^' wearied in the greatness of thy way ; yet sayest thou not. 
" there is no hope ; thou hast found the life of thine hand, there- 
" fore thou hast not grieved ; and of whom hast thou been 
" afraid or feared, that thou hast lied, and hast not remembered 
" me nor laid it to thy heart" — read Isaiah Ivii.— and what 
shall we say to these things if Gregory and Boniface joined 

Jiand and hand with such as Phocas^ and offered base adulation 

T 



133 



Reflections on his claim to Apostoliciti/» 

to one that is called a monster of vice in every thing except thaf; 
of promoting the measures of the bishops, who in return helped 
to establish his usurped dominion? and if they found a life in 
such a confederacy, and did not grieve nor lay it to heart ? were 
such burthens so slight for them to bear, that men should not 
cease to extol their deeds, and cram their words and example 
down the throats of the people to the world's end ? nay, do they 
not still assert without a blush, that such can never err? 

Alas ! how unlike is such base cringing and dissembling, to 
the conduct of the ancient prophets, Nathan, Elijah, Amos, or 
Peter or Stephen ? &c. yea and how different it is from the man- 
ners of the early christians, who confessed to the purity of the 
gospel through suffering and death ; not by courting earthly 
potentates for alliance, nay but chearfully suffering their revi- 
lings ; as may be seen by the testimony of Justin martyr and 
TertuUian ? compare their language addressed to the rulers on 
behalf of themselves and fellow sufferers, who saith — "We thank 
" you for condemning us, because there is such a happy variance 
" and disagreement between the divine and human judgment 
&c., and Surely the cause of such great difference is very obvious, 
when we reflect, that they sought the favour of God rather than 
of men ; they did not want to be called rabbi, or universal bi- 
shop, like Gregory, who (when another got the title) exclaimed, 
that — " Whoever assumed the blasphemous and infernal title of 

universal bishop, was the follower of Satan and forerunner of 
"Antichrist," &c., yet when he got satiated with the corruption 
of episcopal preeminence, or perceived that his own see should be 
able to shoulder out all others, so as to get exalted above his 
rival, behold then with what ease he could sit in the seat of a 
pontiff, or universal bishop himself?* 



* Clarke saith in his History of Intolerance, vol. ii. " Gregory has been 
applauded for his skill in winning the favour of princes, and making them 
*' subservient to the designs of the church ; that probably it was in the spirit 
*' of that art, he received the image of Phocas, and gave it a niche in the ora- 
*' tory of a saint ; and that he wrote a letter of salutation to the savage tyrant 
*' while his hands were still reeking with the blood of Maurice and his sons, 
" congratulating him on his accession to the throne." — Clarke continues — " If 
*' we had no knowledge of the character of Phocas, but what might be gleaned 
*' from the letters of Gregory ; in the room of viewing him as an usurper 
" and a monster of vice, we should consider him as a legitimate pricce, and 



133 



Reflections on his claim to Apostoliciti/* 

If such were the planting and ingrafting of the g^dliest 
branches of his Apostolical tree ; and such imperial potentates 
the husbandmen thereof? then let him that glorieth in the fruit 
of that tree, only take an honest retrospect, and he may soon 
perceive what it brought forth ; was it not that of cursing ? yea, 
was it not common (throughout many ages,) for the most ap- 
proved of his renowned Popes or Apostles, (marked on his tree,) 
to thunder out their anathemas against both rulers and people 
who declined to bow down to their decrees ? even as J. M. saith, 
for a difference about the time of keeping Easter,) nay, but often 
laying nations, kings, and kingdoms, under an interdict, while 
yet the causes thereof were merely such as concerned their tem- 
poral prerogative, even as if that had been a part of their minis- 
try, while yet they pretend to respect the New Testament, 
which saith, " bless and curse not". — Roms. xii. 14. 

But it is far from ray design or inclination, (neither would my 
limits permit me,) to enter into a detail of the monstrous novel- 
ties which have been set up by those that J. M. has marked upon 
his Apostolical tree ; nor should I have even noticed the fore- 
going, but for this vaunting challenge which he puts forth, to 
prove his own priesthood by their fruits, to be exclusively the 
only true Church upon the face of the earth, and saith, that his 

Apostolical tree, &c." " shews the uninterrupted succession 



" model of virtue: but we must suppose, that when he offered the incense of 
*' adulation to a regicide, he was influenced by a feeling which hurried him 
*' from the remembrance of past crimes to the anticipation of future favours.'* 

" Notorious offenders against the laws of God and human society, have fre- 
*' quently been generous friends to the church : this was the case not only 

with Phocas, but also with Brunehaut, Queen of France, to whom Gre- 
** gory wrote, requesting her to exert her power in behalf of the ciiurch, and 
*' extolling in high terms her faith and love of religion : while stained with 
*' every crime of which a woman can be guilty — He also wrote to the Go- 
** vernor of Africa praising his valour and piety, and exhorting him to employ 
** all his might to repress the Donatists ;" Clarke continues — " It is difficult 

to avoid the suspicion that the aggrandizement of his see was the object 
** which lay so near the heart of Gregory ; that he was prepared to pursue it 
*' through thick and thin; how otherwise shall we account for his praising 
" Maurice while living, and reproaching him when dead ; for his caressing 

such a foul traitor as Phocas, and exulting in his accession to the throne as 
* " in the advent of the Messiah; and for his celebrating the virtues and im- 
*' portuning the servic of such a woman as Brunehaut."— Cto ite's History, 
V»l. II. page 51 to 61. 



IS4 



Reflections on his claim to Jpostolicitj/. 

" of the Catholic Church in her chief pontiffs and other illua- 
" trious prelates, doctors, and renowned saints, from the Apes* 
" ties of Christ, during 18 centuries, to the present period,'* &c. 
and saith, " That God himself has borne witness to the sanctity 
" of that Church," &c.— see letter xxx. page 166. 

Wherefore it seemed amply due, to point out the nature of 
those fruits whereof he boasteth, and so I have been constrained 
to notice a few berries, (as it were) of some of his favourite 
branches ; in order to remind him or the reader, of the daring 
and unparalleled insult offered to our Saviour and his Apostles, 
by classincr them together with the whole tribe of Roman pon- 
tiffs ; could any man devise a comparison more revolting, or more 
degrading to the Apostles of onr Lord and Saviour, than to 
compare them to that monstrous thing brought forth out of the 
belly of the great Roman Empire? Alas ! who would appeal to 
such hacknied policy, and gorgeous morality, to select a perfect 
model of the sincerity, simplicity, and self-denial of the Apos- 
tles ? yet doth not J. M. and his fellow-priests, take on to prove, 
that the keys of the Kingdom of Heaven have been exclusively 
given up and committed to the care and keeping of such cour- 
tiers, as had the worldly policy, address, and perseverance 
therein, to climb up to the chair of a pontiff? and that it is only 
to them alone the things of the Kingdom can be revealed, which 
were ever hid from the wise and prudent of this world, while 
revealed unto babes ; Alas ! could there be a more accurate ful- 
filment of the Apostles warnings and prophecies, of woful apos- 
tacy and falling away coming upon the Churches ? 

Well hath it been said, that when nations came to be Churches, 
(even national Churches,) and Churches became kingdoms ; 
then Antichrist came to be great : Babylon the great, the great 
whore began to appear ; and the world might see man sitting in 
the Temple of God, and the man of sin worshipped as God, yea, 
even the wisdom and power of man, set up as the wisdom and 
power of God in the Churches of Christ : and so the beast came 
to rule, whose n^ariiber is the number of a man, and his wiisdom 
even of the beast, yet below that of the ox or the ass, for the 
ox knoweth his owner and the ass his master's crib ; yea, and 
the ass was made to sp.eak as a man, and reprove the madness of 
the prophet, when he went after the prince^. af the earth. 

What is man then, even the greatest and wisest of men, as ih^t 



135 



Reflections on his claim to Aposlolicity, 

•f the prophet, (when his heart goes after the wages of un- 
righteousness for preeminence or promotion,) all his wisdom and 
knowledge is but as a brute, a beast, as saith the Scripture ; 
yea, worse and more foolish than the ox or ass, only as God is 
known to be that wisdom and knowledge in man ; else it is but 
a man of sin, the great whore, a sinful woman ; for sin is the 
deceit and transgression of man, deceiving himself ; even as the 
woman's sin was in that of being deceived, and first in the trans- 
gression ; and thus, man deceiving himself is the man of sin, or 
sinful woman, (that bringeth forth deceit,) even the great whore 
who would appear to be the wife of her husband alone, as the 
Church should be to Christ, but as God, not being all in all 
with man, (that is the man of sin,) even so the adulterous wo- 
man, the great whore is the apostate Church, (or people) who 
would be thought the spouse of Christ, and one flesh with God 
in her, her head and husband, but joined with man and his af- 
fections, and with forms and ceremonies invented by man, even 
cleaving to the traditions, teachings, wisdom and power of man; 
50 the spouse becomes harlot, and the Church the great whore. 

All this may be equally applicable to individuals as to gathered 
societies or Churches, being of no private application, sin or de- 
ceit is the same in individuals as in councils or congregations, 
yea, the same now as ever it was, and every man must bear his 
own burden ; so that whoever trusteth in man or priest, or in 
any outside profession, deceiveth himself, and may deceive 
others, let his name to religion be what it may, for, as the god- 
liness of flesh set up, is Antichrist indeed ; so mystery Babylon, 
or the mystery of iniquity and deceit cometh of man, and his 
carnal things ; but godliness cometh of God alone, and his spi- 
ritual things ; for " God is a Spirit." — John iv. 24. — and when 
people or Churches were wholly spiritual, then the wisdom and 
power of God was all and all therein. 

But to return to the story of J. Milner^s Apostolical tree; I 
would ask, why or wherefore those he called saints and holy fa- 
thers were, and are exalted and set up above all others, and 
praised up to the skies ? Is it not because they were zealous pro- 
moters and abettors of ecclesiastical sway and dominion over the 
conscience of men? and as they were exalted and extolled by 
that self-same order which they laboured to exalt and set on high; 
should not therefore, their brother self-seekers, (who loved the 



136 



Reflections on his claim to ApostoUcitt/, 

praise of men, and the chief seats in the synagogues, and greet- 
ings in public places, and to be called Rabbi,) praise such ai 
exalted and extolled them, even in the highest strains of flattery, 
in order that they themselves, in their turn, might come in for a 
share of that praise which their soul lusteth after, and which 
they so profusely lavish upon their brethren? and so build up 
each other in that frothy life, wherein their works they do to be 
seen of men ; which also tended to stimulate others to keep the 
old man in his palace, with his deeds, yea all his goods in peace. 

If the simplicity and self-denial of the Gospel (as preached by 
the Apostles) had been retained amona^st them, and held forth in 
the same life and manners ; then the vain world should not so 
highly extol them, neither should they court the friendship of 
earthly potentates, nor have joined in with the world in the ways 
thereof, but rather testify that their deeds are evil, and so have 
profited the people indeed, though they should not then make 
such multitudes of proselytes ; nay surely, if Gospel simplicity 
had been held forth in primitive purity, so as that all should be 
fulfilled in one word (even love) then the wealth and pomp of 
those renowned Rabbles, should never have been raised to that 
pitch in the Christian world, to appear such a monster amongst 
mankind, as to be hated, loved, feared, and honoured. 

Yet would it not be more horrible than all the rest (and hard 
to be uttered,) if some of them should be the more highly es- 
teemed and exalted on account of their cruelty to them they 
stiled heretics ? which seems hard to acquit them of, while we 
read some of their letters, addressed to the civil authorities, 
Stirring up the rulers and people (as did the chief priests of old,) 
and making their minds evil affected against all they called he- 
retics, &c., even though many of their own people in divers 
ages, (to their credit be it noticed,) were far from being so 
easily drawn into such work as their bishops desired ; nay, but 
what shall we say, if (as the historian saith) even such men as 
Cyprian and Augustian, are found calling Novations and others, 
such names as — " Puritans, cursed heretics, and children of the 
devil," &c. ? and thus inflaming kings and rulers against them, 
even while the chief crimes they had to charge them withal was, 
that they were over zealous and strict in their discipline, and 
that they testified against the growing pomp and ceremonies of 
the established hierarchy ? If even such as they began to saw 



137 



Reflections on his claim to ApostoUcit^, 

the seeds so early as their times, we may observe in their suc- 
cessors a woful crop indeed, insomuch that in process of time, 
they became violent promoters of crusades, even against the poor 
tormented and afflicted Albigenses, (as I shall notice in its 
place,) yea, and promoters of the Inquisition itself, even calling 
it the Holy Office ; and so we may here observe, that the more 
of such work, the higher the saintship in his estimation; witness 
his eulogium upon him they call Saint Dominick, whom he calls 
a prodigy of miracles — see letter xxiv. page 97 — which said 
\ Dominick was a notorious supporter, if not the very founder of 
iiiquisitions ; are such then the fruits by which his favourite 
^postles are distinguished ; even such fruits as should not be 
o^e named amongst Christians, had not the bishops and their 
councils promoted the measures thereof? 

And thus have I slightly glanced at this revolting subject, in 
order simply to demonstrate as I pass along, that what he extols 
and holds forth as heavenly fruits, and saintly virtues ; are yet 
the greatest of all abominations ; and he that reads but little, 
even of their own history, may see, that all I have here in- 
stanced, can scarcely be called a bare specimen of what is set 
forth by their own authors, without looking far into their history. 

And moreover, if I might be permitted to stumble upon a page 
of our own history, should I not be tempted to ask, what made a 
saint of Thomas A'Beckett, whom he has marked upon his tree ? 
was it not his furious turbulence and rebellion against his king 
and country, whose necks he laboured to bring under the feet of 
popes and bishops ; even carrying his purpose so far as to lose 
his life in the conflict ? but whether they besainted him through 
a real personal regard for his violent ardour in the cause of their 
preeminence, or whether they did so in order to excite others to 
espouse their cause in like manner, or both ? I shall leave every 
body to judge of that as he pleases, only just to add, that who- 
ever reads his work, may take notice, how far he goes to repro- 
bate even a slight suspicion of the like turbulence in others, 
whom he chose to condemn ; insomuch that I can hardly forbear 
saying, how comes it that less than half the folly that makes a 
saint of one man, should make a devil of another, in his es- 
timation. 

And now if any should think it too bold, for such a poor silly 
rustick as I am, to speak so freely of those rare personages, I 



138 



Reflections on his claim to ApostolicilT/i 

say, let them set down all that to the account of J. M 
who, although he tramples ail my brother rusticks as in the mire, 
eveu as if we should have no souls but what were in the hand of 
his priesthood ; which yet I should have passed over, had he 
not dishonoured the Almighty Creator of all things, by speaking 
lightly of his workmanship, and of the unspeakable gift of His 
good Spirit, even while he takes on to adore that monstrous car- 
cass whereof he should rather be ashaiti'^d, unless he glories in 
his shame ; and if an ass reproved the madness of the prophet,^ 
who smote him, why may not I say, that the very creation groans 
and is oppressed, (even to this day,) by the blindness of self- 
seeking, worldly-mioded leaders, who, though they say they 
see, yet cannot perceive the Lord as an adversary in the way 
wherein they go, while they love the wages of unrighteousness, 
and the promotion arising therefrom, even far surpassing any 
thing we read of Balaam. 

But did we ever hear of Apostles dwelling in king's houses, 
courts, and palaces, and going a whoring after the favour and 
interest of earthly potentates, in order to get promoted to Arch 
and Lordly stations, that so they might be called holy and reve- 
rend, &c. ? or did we ever hear of Apostles joining hand in 
hand with the deceitful state-policy of the world, for the pur- 
pose of promoting their own objects? surely such lordship, holi- 
ness, and reverence, would rather disgrace a Mahometan priest, 
but could have no claim to gospel simplicity, and selfdenial, 
nay, surely, there is no iniquity against which the Scriptures 
bear a more tremendous testimony. 

The Apostles of our Lord and Saviour Jesus Christ being quite 
of another spirit, brought forth fruits altogether diflferent from 
those marked on his tree, and He that is the judge of the fruits, 
and of the tree, hath given peculiar marks whereby them that 
are his may be known ; and although His marks are altogether 
as different from Milner^s as a sheep is from a wolf; yet hovf 
much safer is it to look to our Lord's mark than to that of the hire- 
ling ? mind then, this is a case in which I dare not mince mat- 
ters, therefore see how it stands ; Christ sets the wolf and the 
hireling together on one side, and Himself and the sheep on the 
other— see John x. — and he saith of His sheep, that they should 
be hated of all men ; yea, and bids them rejoice and leap for 
joy, when all manner of evil should be spoken against them 



m 

He/lections on his claim to Apostoliciti/, 

falsely for his sake ; and so He saith, they should not be of the 
world, therefore the world hateth them ; and he saith they 
should know his voice and follow Him, and not the hireling. 

Artd thus He speaks to and of his own little flock, who are 
one, and their way one, and that way is love, which should 
fulfil and comprehend all ; yea, that is it whereby all men should 
know His disciples ; and even though their opinions might, and 
did diflfer like their faces, yet having that love as the main body 
of divinity (wherein stands their oneness) they could not then 
seek for supremacy or preeminence over their brethren ; nor a 
high station or great benefices, &c. ; nay surely, would it not be 
as impossible for a true disciple of Christ, to seek after or retain 
arch or lordly titles and stations in the Church, as it would be 
for a devil to have a place in Heaven ? such could not be of 
Christ's flock ; nor ordered by Him, who saith — " Be not ye 
called Rabbi, for one is your Master even Christ, and all ye are 
brethren ; and call no man your father upon the earth, for one is 
your father which is in Heaven ; neither be ye called masters, 
for one is your master even Christ," &c. — read Mat. xxiii. — 
wherein also may be seen his tremendous denunciation against 
such as loved the chief seats in synagogues, greetings jn public 
places, and to be called of men rabbi, rabbi, doth he not say 
that they are the hypocrites and blind guides, who shut up 
the Kingdom of Heaven against men, and neither go in them- 
selves nor suffer them that are entering to go in ? but to what 
purpose should I reason with such as set at naught even the very 
sayings of Christ himself? 

Have not such as adhered to what they believed to be true 
(rather than conform to mother church) been called heretics, and 
all manner of evil spoken against ihem for ages past ? yea, and 
that falsely, seeing they were called heretics and hypocrites, 
because they would not be such ; for had they dissembled to 
run with mother church against their conscience, they might 
have been called good Christians ; though then they should be 
heretics and hypocrites indeed, if so be that they suffer their 
faith to be subverted, even by giving heed to foolish questions 
and endless genealogies so as to sin against conviction : for a 
heretic is one that is condemned of himself and not of another — 
see Titus iii. 9. 11. 

Christ is the way and the truth, and hath left us an eX' 

U 



140 



Reflections on his claim to ApostoUcitt/* 

" ample that we should follow his steps," and neither Him nor 
his Apostles ever affixed the title of heretic to any people for ad- 
hering to the spirit or light in their conscience, nay, but rather 
commended themselves to every conscience ; and our Lord and 
Saviour saith, " I judge no man, though if I judge my judgment 
is true." — John viii. 15. 16. — Surely then, his sayings and ex- 
ample, stands as a rebuke or just judgment against all that is 
high and lifted up, and more especially against any, who in his 
name, should arrogantly claim to themselves a prerogative over 
his creation, which their Lord did disclaim ; for let them shew 
if they be able, where did ever Christ affix the title of heretic 
to such as would not receive him or his doctrine ? Did he not 
rather rebuke them that suggested the like measure, saying unto 
such, Ye know not what manner of spirit ye are of ?" and He 
saith, " The measure ye mete shall be meted to you again." — See 
Mat. vii. 1. 2. 3. 4. 5.— Luke vi. 36. 37. 38.— and Luke ix. 54. 55. 

Objection. — Should any object that J, Milner^s priesthood are 
not such pompous or lordly personages as here set forth ; seeing 
that even the present order of the state, promote not their wealth 
or dignity in these nations : — 

I should auswer, that I have nothing to do with what any 
people are, respecting state aff'airs, that is none of my business, 
as I would not be betrayed into questions of state policy or the 
like, while yet I may answer J. M. that if the whole burthen of 
his argument, stumbles upon degrees, orders, wealth, and dig- 
nity, (wherewith his book is so stuffed, and he dwells so much 
upon that of honour, dignity, learning, rank, and talents, &c.) 
that it looks as if such he too\ to be chief corner stones of 
the Church ? and as often as he touches upon the sub- 
ject of the emolument and dignity of the Protestant Churches, 
doth he not admit, that they occupy the very places, and re- 
ceive the tithes and benefices which belonged to his own pre- 
decessors ? and of course, his priests and bishops are the fore- 
fathers of all that wealth and pomp, which have done such a 
world of mischief in the Protestant Churches ; it is from thera 
the Protestants and Dissenters took the example of all their 
tithes and great benefices, together with their University degrees 
of masters of arts, and lordly stations and titles of preeminence, 
&c., which, however such may be called the grossest part of 
Popery, even the love of mon^y, which the Scripture calls the 



141 



Reflections on his claim to Apostolicitj/, 

root of all evil. — 1 Tim. vi. 10. That is the main root out of 
which these woful evils did grow, even while they boast of the 
tree, and glory in the fruit thereof, which being so desirable in 
the eye that the Serpent doth beguile, that many Protestants 
partake thereof, even while it brings spiritual death and dark- 
ness over the Churches, and disrobes them of the beautiful gar- 
ment of righteousness and gospel simplicity. 

And while it is so evident, that the said wealth, pomp, worldly 
friendship, and dignity ; which came forth from his old mother, 
through the policy and councils of the Roman Empire (whereby 
tithes, great benefices, and lordly stations and titles, were first 
set up amongst Christians ;) I say while it is evident, that 
this is the bait which hath choked many Protestants, is it not 
marvellous, that J. M. should so grievously bemoan, that he. is 
not permitted to partake of so much of the said poison as his 
soul lusteth after? even while he may see it sticking in the 
throat, and coming out through the nostrils of many Protestants, 
yea, even while they pretend to be loud against Popery, but 
doth he not speak in many parts of his book, as if because that 
old bait had choked so many Protestants and others, that there- 
fore it should do his stomach good, and no harm at all ? 

Now is not all that because the God of this world hath so 
blinded the mind, that unto this day he cannot yet see that 
which chokes the good seed ? and riioreover, while he boasts 
such great things of the purity, simplicity, and disinterested 
self-denial of his brother rabbies of the present day ; let him 
reflect how wofuUy he might mistake their real state and condi- 
tion of soul, lest while he may imagine such things could not 
harm them, he might yet find thera so much inclined to the old 
vomit, as to be able wiihout a qualm, to swallow down the 
whole fruit of their tithes and great benefices, together with the 
annexed degrees of mastership, and arch and lordly stations, 
and titles of vanity, wherein they still glory, as if raveniug 
after the chief seats in synagogues, and greetings in public 
places, and to be called of men rabbi, rabbi, and all such 
abominations, against which our Saviour pronounced tremendous 
woes ; and though they wrap themselves up in a spacious pro- 
fession of Christ and the Scriptures, (as in sheep's clothing,) 
What would that avail but to add to their condemnation ? — Bat 
if such be Apostolical fruits, surely then might the grand lanm 
b€ called a fruitful bough I 



m 



SECTION X. 

Some further Reflections on the fruits of J. Milner^s ApostO' 

lical Tree ; shewing the fallacy of his repeated assertions^ 
that all true religion and morality hath been derived from 
his priesthood^ even while it is proved^ that their influence 
and example^ hath rather tended to obstruct the increase 
of that righteousness ; which our Blessed Redeemer came 
to bring in and establish ; while they laboured to settle 
the people down in old sinful Jewish and Heathenish praC' 
tices (which he came to end ) even retaining their wars^ 
oaths^ and tithes^ with divers vain and expensive courses 
of iniquity and oppressson^ which (through them) have 
been us an evil root, bringing forth dleath, darkness, and 
unbelief with their consequent evils and calamities through 
many ages, even to this day, 

"J" AM aware that my reader will think with myself, that I 
have already dwelt longjer than is profitable on the frpits of 
his no Apostolical Tree; but inasmuch as he repeatedly boasts 
that it is to his people or priests alone, the world is beholden for 
the purity of the Christian religion and morality, &c., which he 
holds forth as the peculiar fruits of his renowned popes and 
fathers, to distinguish them to be superior to all other people; 
and seeing that he repeats such a vaunting challenge, it should 
be noticed how far the dorxjiuion they have gained over the 
people, tends to promote the peculiar blessing of the gospel, 
throughout the nations and people that profess implicit obedi- 
ence to them and to their mandates ; that both themselves and 
all that rely upon them, may yet seriously reflect, whether their 
influence and example, have not rather wofully tended to ob- 
struct the brightness, purity, and efficacy of the unspeakable 
blessings which the gospel was designed to bring unto all people. 

It seems therefore nepdful in the first place, somewhat to 
glance at the nature and magnitude of the unspeakable blessings 
which our Lord and Saviour Jesus Christ bringeth unto all that 
receive Bim in the way of his coming; that such as extol the 
fruit of J. ylilner's Apostolical tree, may yet reflect how wofully 
ihey fell short of the good things that God givetli liberally. 



143 

Of the fruits and effects of his Apostolical Tree. 

And first, he came to bless mankind by turning them from 
their iniquities, and turning them unto God, that so they should 
serve Him in righteousness and true holiness — Luke i. 73. — Acts 
iii. 26. — And thus to establish peace on earth and good will to 
men, even to love their neighbour as themselves, nay, even to 
love their enemies ; and so there should be no wars, oppression, 
violence, nor deceit, in his righteous Kingdom, but all should 
speak the truth in sincerity ; even that their yea and nay should 
stand without an oath as in Mat. v. 33. to 37. to the end 
of the ehapter, there we may see that we should do unto all men 
«s we would have them do unto us. 

God is love, they that dwell in Him dwell in love; and that 
love should fulfil the whole law and the prophets, and was the 
message of the gospel also ; even as foretold in the old, and tes- 
tified of in the new Testament throughout, in texts too numerous 
for me to attempt to quote, of like import as these following — 
Isaiah ii. 4. — also Isaiah xi. 12, 32. and 35. chapters. — Jer, 
xxxiii. 14. 15. 16.— Micah. iv. 1. 2. 3. 4. kc.—Micah. vii. 19. 
20. — Mat. V. 6. and 7, chapters — and Mat. xxii. 3. — Mark xii. 
31. — Roms. xiii. 8. 9. 10. — Gals. v. chapter. — 1 John iii. 5. — 
James i. 4. — ^and v. 12. — 1 Peter i. chapter. 

And seeing the whole current of Scripture tends to illustrate 
the glory and purity of the gospel state, and also shewing forth 
by a cloud of examples, (in the Old Testament,) the great de- 
pravity of mankind by nature, and how much they needed the 
Mediator of a better covenant ; of whom the Prophets prophe- 
cied with great and precious promises, and the Apostles bore am- 
ple testimony to the power and ef&cacy of the Heavenly spiritual 
influence thereof upon the soul ; and also of the consequent ef- 
fects of that influence upon their actions and demeanor amongst 
men, in all holy conversatioii and godliness ; witnessing against 
wars, oppression, oaths, ond deceit, &c., which continued for 
some ages after the Apostles, as we may read of some (long after 
their time,) who would say, " We are Christians and therefore 
.1 *• can neither fight nor swear," &c. 

But alas ! what a woful change took place, even as was foretold 
by the Apostles ? which was verified in the life and conduct of the 
bishops, when they came to be Lords over the heritage, and to 
arrogate to themselves a dominion over the people ; and became 
^reat and lordly both in church and state ; see then what a sad 



Hi 



Of the fruits and effects 

change thej brought to pass among professed Christians, inso* 
much that at last they could even promote wars and fightings 
themselves, and some of the worst abominations of the Heathen, 
and it may even be questioned whether some of their people did 
not overpass the Heathen in wars, fightings, oaths, and violence; 
yea, and that oftentimes with their popes at the head of such 
doings ?even while they might read, that such were the evils the 
gospel should do away both root and branch. 

And yet even to this day, how is the old Heathenish leaven 
and practice still maintained and upheld amongst professing 
christians of all denominations? and where is the instance that 
may not be traced to the popes themselves ? if we only look (as 
i have said) at the case of war, which should not have been 
once named amongst the followers of the Prince of Peace, who 
came to end and do away that evil in common with all the evils 
of the world, and so He healed the wound of one that came to 
destroy Him, as a testimony against war, saying, that — " All 
^' they who take the sword shall perish with the sword" — Mat, 
xxvi. 52. — And that was sufficient for his Disciples ; and why 
should it not have sufficed their pretended successors ? Nay, but 
whoare there now (that profess the gospel) who would be so hardy, 
as so far to set at naught the glorious end of our Lord's coming 
into the world, if they had not been emboldened therein by the 
example of those renowned rabbles ? for, was not his coming, to 
bring peace on earth, and good will to men, yea even love to 
enemies ? but who could say they had good will to men or love 
to enemies, while yet they prepare war against them ? 

And again, how did their bishops set up the old Heathenish 
principalities, in both church and state ? although our Saviour 
saith that such kind of lordship and principality should not be 
exercised among his followers — see Mark x. 42. 43. — Luke xxii. 
25. 26. — And yet did not these lordly pontiffs take the lead in 
setting up all the abominations of the Heathen in that respect ? 
insomuch that in process of time, even the whole abomination of 
the feudal systems, were acknowledged by professing Christians, 
as fully as ever it had been among the Heathen ; nay, but it 
would rather seem that their poor people lost much of the free- 
dom of an old Pagan Roman citizen, so that the poor often 
became the very property of the great ; insomuch that it was by 
dint of the sword they obtained even the pitiful redress which 



145 



of his Apostolical Tree, 

from age to age they acquired, even by taking advantage of the 
incessant feuds, broils, and contests, which arose betweea 
kings, lords, barons, priests, and bishops, fee, each seeking 
for more power and preeminence ; who often engaged to remit 
a portion of the rigours imposed upon the people, in order to 
bring them over to espouse their side of the quarrel ; and thea 
(to be sure) they would be careful to magnify their own genero- 
sity in granting a boon which yet they sorely begrudged ; as is 
abundantly manifest by their ways and workings down to the 
present day, which I may yet shew more minutely in its place. 

And have not such like sources of oppression been as an evil 
root, bringing forth incessant crops of calamity ? and is it not t« 
be found at this day in all societies, even among many that pre« 
tend to deny whatever has been handed down through popes 
and bishops ? yet this may still be found more or less among 
them, even that overreaching and oppression of the poor, in 
divers ways, too numerous for me to notice ; I need only in- 
stance one case in order to turn the attention to others ; I say 
then, look at the rage of mankind, to uphold unrighteousness, 
rank, pomp, and state, with expensive customs and ways of 
living, to be supported by unequal and oppressive rents, &c.| 
wherein they often act with such rigour as even to defeat their 
own object, yea, even to make less in the end than if they had 
acted the part of a conscientious Christian ; howbeit, even some 
of these will make a pompous display of alms-giving, &c., and 
really think themselves charitable, and would have others to 
think so too, while yet they do not like to know, that charity 
must begin at home in every sense. 

Objection. — I may be told that it is an unfair conclusion to 
say, that this tendency to overreach and oppress the poor, has 
been promoted in the Churches, through the example of the 
bishops, seeing that it springs from the depravity of humaa 
nature, which they could not prevent, even while they preach 
up charity and alms-giving, &c. 

Answer. — I know that such evils spring from the depravity 
of the human heart, but was not the gospel designed to correct 
that depravity ? (I might have said more,) and have those bishops 
in the first place, set forth the solemnity of the doctrine thereof, 
on that great point, which our Saviour and his Apostles so oftea 
repeat^ as the great commandment of all, on which hang all th« 



146 



Of the fruits and effects 

law and the prophets ; that is, " All things whatsoever ye would 
" that men should do to you, do ye even so to them?'* — Mat. vii. 
12. Surely then, he that oppresses or overreaches another, 
would not be so done by himself ; and therefore breaks or sets 
at naught this great command of all ; and yet among all the ex- 
communications that we read they thundered forth, we do not 
find them directed against this crying evil, though the Apostle 
saith, If any man love not his brother, how can he love the 
Lord ?" — 1. John iv. 20. — yet we see them pass over this first 
and great commandment of all, (which is so often repeated as 
the fundamental principle of a Christian) while yet they would 
thunder forth their excommunications against such as dissented 
from their despotic mandates — witness J. Milner^s own account 
of their excommunication about keeping Easter — letter xlvi. page 
138 — is not that like the old Pharisees, who pass over judgment, 
mercy, and the love of God, while they make his commandment 
of no effect by their tradition — see Mat, xv. — Mark and Luke 
xi. 4. — And I have known some of the pope's people, go as far 
as any others, in that of binding on burthens grievous to be borne, 
in the case of oppressive rents, &c., yet I never heard of church 
censure against such Heathenish practices. * 

But Avherefore need I look after what any people doth, to 
prove that oppressive customs among Christians may be traced 
to the example of the bishops, seeing while I answer J. Mihier, 
I need only to take his own view of the subject — letter vi. page 
34. where pointing out such as run into great and vile errors ; 
he mentions George Fox, as one of the most extraordinary 
for error and folly ; and in order to demonstrate his assertion, he 
saith, " that G. F. tells of himself, that he was moved to Avarn 
^' (people) to leave off oppression and oaths, and to turn from 
" deceit, and turn to the Lord" — and that G. F. did not respect 
the authorities that upheld the like. Now what does J. M, see 



* Even in the time of the law, we may observe how the Prophets testified 
vehementlj' against pride and luxury, and the consequent oppression of the 
poor; even denouncing the severest of all judgments against the gain of op- 
pression, which no doubt excited the displeasure of both priests and rulerg 
(who were leagued together) against the true Prophets ; which caused the 
martyr Stephen to say^ — " Which of the Prophets have not your fathers per- 
*' secuted ? and they have slain them which shewed before of the coming of 
** the just one" — jicts vii, 52. 



147 



of his Apostolical Tree*. 

m that as a mark of desperate wickedness in G. F. ? Does lie" 
mean that his own popes or brother bishops were never guilty of 
so heinous or unfashionable a crime, as that of warninir people to 
turn from oppression, oaths, and deceit, or if he means to say, 
that no mechanic or working man should dare to speak against 
Buch evils, would not that be to revile the Prophets and Apos- 
tles, who were honest working men, which testified against the 
oppression of the poor — see James ii. and 5th chapters. 

Now as the subject of oppression has been touched upon, I may 
slightly advert to one example from what J. M. sets forth as a 
flourishing feature of his Church establishment ; as he saith, (in 
Address page 19,) that " In the year 540, there were convents 
" instituted in Ireland, one of which contained 3000 monks 
BOW when we reflect upon the population, and the probable re- 
sources of Ireland above a thousand years ago ; Does he yet 
glory, that tens of thousands of idle people, should be supported 
by the hard labour of the poor of such as Ireland could then 
have been ? Would we not now be far underrating the compari- 
son, for to say, that according to the present proportion, he 
should now desire to see hundreds of thousands of idle monks 
living on the labonr of the industrious Irish ? while yet he cares 
not how vastly contrary such a life should be found, to the pre- 
cepts and example of the Apostles compared with Acts xx. 34. — 
Ephes. iv. 28.— 1 Thes. iv. 11. 12.— 2 Thes, iii. 8. 9. 10. 11. 12. 

And would not so huge a system of monkery, (together with 
the tithes which the popes set up, prove a more calamitous source 
of oppression, than any of the evils which now exist amongst us ? 
Even though the people still groan under divers causes of op- 
pression, in the support of unrighteous customs and expensive 
ways of living among the wealthy, who doth not yet so con- 
sider the poor, as to lay these things to heart ; insomuch that the 
prophet's complaint appears applicable unto us even at this day, 
Tvhen he exclaimed, " Surely the customs of the people are 
" vain and although much of those vain customs had grown up 
in Christendom, under the fostering grandeur and splendour of 
these very popes and bishops marked on his* Aplfetolical tree j 
yet now Alas ! we may see many (who yet pretend to deny the 
pope,) runiiing headlong into the same superfluicy of naughti- 
ness, which remains as a snare and a grievous burthen, whereby the 

X 



148 



Of the fruits and effects 

creation is oppressed, and the Adorable Name of the Redeemer 
blasphemed. 

As I had occasion to notice oaths, I may just query who ife 
was that sanctioned and set up swearing among Christians ? Was 
it not the popes and bishops, even while they read that our Lord 
and Saviour Jesus Christ, fulfilled, ended, and abolished oaths^ 
as sure as he did wars, tithes, or sacrifices of the law ? yea, and 
commands his followers, as clear and plain as language could ex- 
press it, " Swear not at aW* — see Mat. v. 34.— -and so saith the 
Apostle James v. 12. — and we do not read of swearing among 
the first Christians, but that they declined it ;* but why the 
popes should establish swearing, seems quite of a piece with 
their measures, even because it is so plainly forbidden in the New 
Testament, and prohibited by our Lord and Saviour, yea, as 
plain as he testified against traditions and commandments of 
men, and many other such like things ; which admonitions they 
appear to set at naught, only because they are plainly and 
powerfully expressed ; as if that plainness was a sufficient reason 
for rejecting his commandments, while yet they impose many 
things upon the people, for which they can neither shew precept 
nor example from Scripture; even as though they would per- 
suade them, that the Lord could not speak, nor His people un- 
derstand, unless themselves alter or amend his language. 

And thus through various causes, the beautiful economy of 
the gospel morality became sadly metamorphosed and distorted, 
under the darkness which followed the pomp and grandeur of 
the bishops, insomuch that their people were betrayed into the 
worst of Heathen or savage crimes, until at last they could even 
buy and sell mankind in the same manner as they sell cattle, 
and so the very slave-trade itself came to be carried on among 
professed Christians, with a train of evils and abuses too much 
for me to notice, which have not yet been fully redressed, even 
to this day, but remains as a grievous snare and great scandal to 
the Christian name. 

Now to co^iplude this undesirable Section, by way of further 

* In the edict of Pope Lucius III. against iieretics, A. D. 1181, he saitb, 
*' If any of them, by a damnable superstition, shall refuse to swear, that 
" alone shall suffice to convict them of being heretics, and liable to the: 
" punishmenis before mentioned."— Jt>n#s'« History, Vol, II. page 25 26. 

t 



149 



of his Apostolical Tree, 

explanation of the whole matter. — The voice from Heaven saith, 
" Come out of her (Babylon,) my people, that ye be not par- 

takers of her sins, and that ye receive not of her plagues ; for 
*^ her sins have reached unto Heaven, and God hath remembered 
"her iniquities." — ller. xviii. 4. 5. — ^and so the chapter pro- 
ceeds to describe the inevitable judgments that await her deeds, 
saying, " How much she glorified herself and lived deliciously, 

so much torment and sorrow give her: for she saith in her 
" heart, I sit a Queen and am no widow, and shall see no sor- 
" row ; therefore her plagues shall come," &c. " For strong is 

the Lord that judgeth her; and the kings of the earth who 
" have committed fornication and lived deliciously with her, 
" shall bewail her, and lament for her" — read Rev. xviii. 
• There we see a great power, clearly set forth to be quite dis- 
tinct from the kings of the earth, and her iniquity, (whether 
Christian or Pagan,) is described to be that of joining with them, 
which is fitly called fornication, or living deliciously together, 
or having unity or f<ellowship with their ways, whose friendship 
is enmity with God. — James iv. 4. And so it is rightly called 
fornication, when the love is transferred from Him whom she 
calls h€r spouse, and joined with the world;" Ifanyman so love 
" the world, the love of the Father is not in him."~l John ii. 15. 

Therefore be not deceived, seeing that those renowned Rab- 
bies could never have so far concurred with the kings of the 
earth, (or earthly rulers) In their iniquities, if the love of the 
Father had been in them indeed ; nay, but should have testified 
that their deeds were evil ; yet doth not their fruits abundantly 
prove them to be such as our Lord saith, love only such as love 
them ; whom he calls hypocrites, or an adulterous generation ? 

Now mark, could any language more clearly and powerfully 
set forth^ the breaking up, and dashing to pieces, of all un- 
righteous confederacies of Church and states, than such a display 
of the Lord's righteous judgments upon the measure of their 
iniquities (even in temporals) as expressed in Revelatiom xviii. ? 
there we may see the iniquity of that confederacy, and how the 
Kings of the earth bewailed and lamented the downfall of such 
an indulgent mistress, when she lost the combined power of sup- 
porting and upholding their corrupt dominion over the people, 
whom they had so far corrupted, darkened, and drawn into 
earthly mindedness, as to be fitly called the beast ; for whea 



150 



Of the fruits and effects 

she sat upon them, they had a woful rider indeed, whom yet 
Jievelaiions saith, at length should throw her down, yea, and 
even hate her, though she sat upon peoples, nations, and multi- 
tudes ; &c. Nay, doth not even J. M. himself, complain loudly 
of the various rendings and sunderings of his corrupt and filthy 
compact, which yet he should not deem the less signal, if the 
mercy, wisdom, and justice of God, should still display his 
power over them, even by little and little, giving them space to 
repent ; yet it seems J. M. would have none to repent or amend 
their ways, seeing what an outcry he makes thoughout, against 
all, whosoever at any time made an honest stand against pre- 
vailing corruptions ; even saying all manner of evil against any 
that attempted a reformation. 

And now I shall wind up this section with a few considera- 
tions arising out of the reference made to Revelations ; and first, 
that we may consider what Babylon is, if we desire to flee and 
escape from thence, and not be found sleeping within her bor- 
ders, or comprehended in her spirit, ways, or dimentions. Let 
us then briefly observe, that Babylon is a great mystery of ini- 
quity within, even in the evil heart.— M«^. xii. 38. — Luke vi. 45- 

And sure it is, that we need not look far to behold what a 
world of evil things the evil heart hath brought forth from age 
to age ; even in the outward creation, which by reason of the 
deceit and evil thereof, is thrown into great misery, disorder, 
and confusion, which is fitly called Babylon, the great, and so 
compared to a great City, because of its endless variety and the 
exquisite order and connection of all its parts ! and as in all 
Cities, the name of religion bears chief sway over the whole, so 
it is in this great mystical City also.* And as Cities are sup- 
ported by reason of the buildings leaning on each other, so in 
Babylon likewise, that thereby the whole and every part thereof 



* As in Cities, their lofty towering buildings are supported by leaning 
upon each other ; so it is in Babylon likewise, wherein the priestly power 
saith unto the kingly, only let us rule over you, and yield us implicit obe- 
dience and great benefices and renown in the world, and then, in return, we 
shall sanction all your despotic, oppressive, and deceitful practices, and 
keep the people subject to all your measures, as to the higher powers — That 
is the order of Babylon, which in her language is called good government^ 
mutual forbearance, and charity ; but the reader should remember by the 
way, that although her lips are smooth as oil, her language is confounded. 



151 



of his Apostolical Tree, 

iS sustained as by on€ main bond of deceit, even the deceivable* 
iiess of unrighteousness, which in no instance is so strongly 
marked, as that wherein she is yet believed to be the mistress of 
all sincerity, truth, and righteousness, even shewing forth a 
mighty glittering imitation thereof, far outstripping all the idol- 
makers that ever went before, in that she takes on to give life 
to her image, and all to settle at ease or bewitch such as should 
be awakened by conviction to a sense of the soul's danger ; nay, 
John saw in her hand a golden cup full of the filthiness of 
her fornication, and all nations drank of the wine thereof — see 
Rev. xvii. and xviii. chapters — and souls of men were her mer- 
chandize. 

But wherefore should I attempt to set her forth, seeing that all 
her ways never can be told ? John describes this religious Ba- 
bylon, as far surpassing all that ever went before her ; inso- 
much that when he saw her (in the vision of life,) he marvelled 
with great admiration ; surely then, well might we marvel, had 
we but an eye to see his prophecy marvellously verified, even 
that the essence of this great City, is still more marvellous than 
' that of her magnificence, when we behold that all her order is 
confusion, her sanctity filthiness, her sincerity only deceit, her 
light darkness, and her very love wrath ; that she, in the height 
of all her splendour, " is fallen, is fallen, and become the habi- 
" tation of devils, the hold of every foul spirit, and the cage of 

every unclean and hateful bird." — Rev. xviii. — Alas ! how hath 
Christendom (so called,) been overrun with the dark, oppressive, 
filthy, and hateful ways and doings even of the Heathen, or 
worse in some of their deeds, even deeds of darkness, for she 
could not endure the light, because it would discover all her 
ways and her wares, and bring disorder into her whole economy, 
and manifest all her glittering polish and refinement to be only 
deceit and sorcery ; so none of her citizens are allowed to be 
guided by the light or inspiration of God — that would undo all, 
and appear too mean and fanatic to be allowed among her well-= 
ordered tribes ; but I must forbear ; suffice it to say, well might 
the Prophet exclaim, that the heart is deceitful above all things, 
■who can know it ? surely not man or priest, nay, but the Lord 
alone, who saith, " I the Lord search the heart," &c. 

Babylon is a fearful habitation to dwell in ; and seeing the 
voice from Heaven saith, " Come out of her people," we cannot 



153 



Oj the fruits and effects 

therefore doubt that the Lord hath a people that dwelleth hi. 
Babylon, so far however, as to be encompassed about with the 
multitude and tumult of her ways ; which although it applies to 
the temptations common to all, even in the propensity of their 
own evil passions and inclinations ; yet it will likewise hold 
good as applying to the evil and vain customs and corrupt influ- 
ence of those around them, tending to draw down into the pit, 
who walk after the flesh, to fulfil the desire of the carnal mind, 
which is enmity with God. — All of which loudly proclaims the 
danger of loitering within the borders of Babylon, seeing that it 
is enchanted ground, where divination and enchantment prevails, 
and wherein nothing is seen or known but through a delusive 
mirror ; — why then should we slight the voice of boundless 
mercy, which saith, Come out of her my people, that ye be 

not partakers of her sins, and that ye receive not of her 

plagues." 

But far be it from me to mean to confine the whole of Babylon 
the great to his Church exclusively, while many that deny them 
have been partakers of the sins thereof; nay, how happy had it 
been for the world, if sin, deceit, and confusion, had been con- 
fined to the popes and their priesthood ? but alas! where is the 
society that is clean escaped out of her ? and therefore it highly 
behoves every one, to look to their own standing, rather than 
judge others ; and I desire above all, to take the part that may 
belong to myself, seeing that he should not deserve even the 
name of a Christian, who is not more forward to judge himself 
than others; and therefore I have nothing to do to judge J. M, 
nor any man, but as I dare not cheat him, I mean to leave him 
the part he brings upon himself by consequence ; and therefore, 
if he saith, that his Apostolical tree, retains, and sustains (exclu- 
sively,) the only divine power on earth that emanates from the 
Most High ; is not that the very language of Babylon, which 
saith, I am and none else beside me; I shall not sit as a 

widow, neither shall I know the loss of children; I shall be a 

lady for ever," &c. ? — read Isaiah xlvii. chapter. 

There is the language of old Babylon, and doth not J. M. 
boast the very same thing of his Apostolical tree ? and therefore, 
would it not be a most deplorable and forlorn state, to which 
the human race should be consigned, if so be that the blessed 
gospel of our Lord and Saviour, should yield no better fruits thatt 



153 

of his Apostolical Tree, 

those of his tree ? nay, could he possibly set forth a foulerslan- 
der upon such heaven-born souls as the Apostles, than to labour 
to bring them down to the very earth, even to make them ap- 
pear so carnal and sensual, as to be set down upon a level with 
those grand viziers, and state politicians, written on his fanciful 
or fantastical tree. 



Could any thing be more earnestly recommended to our atten- 
tion, than the admirable prophecies and deep instruction con- 
tained in the book of Revelations ? seeing we are invited to par- 
ticipate therein, even by so solemn an address, as, " Blessed is he 

that readeth, and they that hear the words of this prophecy, 

and keep those things which are written therein," &c. — Rev» 
i. 3. — therefore, some may object, that it should be deemed too 
deep and spiritual to apply to outward or human concerns, see- 
ing their peculiar reference to the two opposite ruling powers in 
the soul ; even to that of the power of sin, self, and satan, ruling 
the carnal mind which is enmity with God ; and also, of the 
Lord's power, with His convictions and thunderings, &c., in the 
awakened conscience ; even to the overturning of the devil's 
power, for the redemption of the soul. 

Answer. — I know that all this is true in the spirit, even for 
the admonition of the spiritual man, but that do not hinder, but 
rather shews, that it should apply to the outward fruits also, 
even as our Saviour saith, " The good man out of the good trea- 
" sure of the heart bringeth forth good things, and likewise the 

evil man evil things and seeing such is the case with indi- 
viduals, is it not more so with Churches or nations ? seeing as 
the devil may re-enter a soul after it had been visited, and even 
cleansed from old sins, so that the last state should be worse 
than the first ; how much more then may he re-enter a Church, 
even through felf-confidence, as Scripture doth clearly forewarn 
us ? nay, but is not he that saith his Church state cannot err or 
fall, in the devils' service already, and as dangerous an enemy 
to the poor soul as the devil himself, seeing how he throws all 
off the watch, to make way for the seven spirits more wicked 
than himself to re-enter — Mat. xii. 45. — (which seven implies the 
fullness of iniquity) and thus to make the state of the mere no- 
minal Christian, rather worse than that of the infidel, yea, even 
in the height of self-righteousness, to be so fallen into deceit and 



164 



Of the fruits and effects of Ms Apostolical Tree. 

iniquity, as to be fitly called Tne habitation of devils, tlio 
" hold of every foul spirit, and a cage of every unclean and 
hateful bird." — Rev\ xviii. 2» 

Yet how consoling is that promise, whereby we are assured^ 
that (after all those ages of darkness under the reign of mystery 
Babylon,) the everlasting gospel should again be preached unto 
the nations, even saying, fear God and give glory unto Him^ 
"wbo judgeth all the powers of darkness, and bringeth up his own 
seed out of the wilderness, whither they had been hid from the 
face of the dragon, who was wrath with them which keep the 
commandments of God, and have the testimony of Jesus Christ! 
but John saw the holy City, New Jerusalem, coming down 

from God out of Heaven," &c., wherein is fulfilled his pro- 
mise, who saith, I will dwell in them and walk in them, and 

I will be their God, and they shall be my people." — See Cor. 
vi. 16. — Rev. xxi. 2. 3. &c. — there is the blessed portion of the 
believer in the new and everlasting covenant, even God in them^ 
and they in him, who maketh all things new, as in ileo. xxi. But 
alas ! how dreadful is the portion of the unbeliever, who allows 
the people no surer stake, than to run a doting after their end- 
less genealogies of the carnal succession of miserable sinners, who 
could not devise a more fearful crime, than to cause the world 
to wonder after themselves. 



155 



SECTION XI. 

Of the Scriptures, 

^TTlO offer any remark to such men as j. Mibier upon the reading 
of Scripture, must appear like beating the air, seeing that 
he hath intrenched himself and his priesthood within such arro- 
gant assertions as are thus set forth in letter xli. page 118, 
^vherein he saith — before I enter upon the discussion of any 

part of Scripture, with you or your friends, I am bound dear 
<^ sir, in conformity with my rule of faith, to protest against 

your and their right to argue from Scripture ; and of course, 
^' must deny that there is any necessity of my replying to any 
" objections which you may draw from it : For I have reminded 

you that no prophecy of Scripture is of any private interpre- 
" tation ; and I have proved to you that the whole business of 
" the Scriptures belongs to the Church ; she has preserved 
" them, she vouches for them, and she alone, by confronting the 
" several passages with each other, and by the help of tra- 

dition, authoritatively explains them ; hence it is impossible 
" that the real sense of Scripture should be against her and her 
"doctrine; and hence, of course, I might quash every objection 
" which you can draw from any passage in it by this short reply ; 

the Church tinderstands the passage differently from you ; 
*^ therefore you mistake its meaning; nevertheless as charity 
" beareth all things," &c. 1 will, for the better satisfying you 

and your friends, quit my vantage ground for the present, and 
" answer distinctly,^ &c. 

I say it must appear like beating the air, to offer any thing, 
(even though never so much to the purpose,) to any one who 
takes up such fearful ground as thus asserted by him ; but where 
can he find precept or example to warrant such assertions, (much 
less to apply it to his own purpose ?) surely not in Scripture, nor 
yet from Jews nor Christians of the first ag.e, unless there be 
something like it among the old Pharisees, though far less pre- 
sumptuous ; and as to his giving for a chief reason, " That no 

Scripture is of any private interpretation," surely that turns 
iagainst him to a witness, seeing that he claims for himself and 
his priesthood, the most private interpretation ever heard of, 

y 



156 ^ 
Of the Scriptures, 

w^ierein he confines it, not only to his own private order, but 
that thej likewise should apply to it any meaning in support of 
their own private views, as I have already noticed and clearly 
demonstrated. 

But he that truly believeth, that " No Scripture is of any private 
" interpretation," must allow them to be commended to every 
conscience in the sight of God, from whom they did proceed ; 
whose spirit and grace alone can make them effectual, to the con- 
viction, correction, or instruction of the believer, who believeth 
in the light and spirit from whence they did proceed, and de- 
sires only to be gathered into the sense and feeling thereof* 
seeing that it is only the same spirit that can draw the soul unto 
God, who alone can open the conscience, and manifest the evil 
thereof, which no man can do either for himself or others, nay, 
it is God alone that enlightens mankind, and even gives victory 
over all the lusts and affections which veil the Scriptures, and 
separates lost man from his Redeemer, who would purify the 
couscience from dead works, yea, and open the Scriptures as ^ 
he did to his disciples, as we may see illustrated in 2 Cor, ii. 
14. to 17. 

That is the use, the design, and the end, for which the Scrip- • 
tures were given forth, even to draw the soul to God, from M'hence 
they came; and that was the work of the Prophets and Apos- 
tles who wrote them, as we may see, that even the Heathen were 
so admonished, that they should " Seek the Lord, if haply they 
" might feel after Him, and find Him, who is not far from every 

one of us ; for in Him we live, and move, and have our 
|)elng." — Jets xvii. Surely then he is nearer to every one than 
man or priest, and a better teacher too, seeing that his teaching 
Cometh home to the feeling of the heart : And if every one have 
the faculty and privilege of feeling after God, how should they 
be void of a sense of the precious influence of Scripture ? yea, so 
saith the Scripture itself — 2 Cor. iii. iv. chapters — so saith the 
Apostjes and the believer ; but the unbeliever or the hireling, 
(who would make a trade of Scripture, and merchandize of the 
people,) saith nay, not the Scripture, but our interpretation or 
commentary is the thing, and thus the thief cometh to steal, and 
saith, look unto me, and not to the feeling of the heart, (which 
should bring forth good fruits in life and conduct ;) but to my 
head kuowledgej evea to the observance of my traditions, creeds. 



157 



Of the Scriptures, 

and ordinances, which I have devised by my comments oa 
Scripture, &c. 

So saith the crafty scribe, the priest, and the unbeliever ; and 
so saith the orator who would turn away the people from the 
faith; but the true believer (who desires to live by faith,) is 
well aware, that all their comments, interpretations, or crafty 
ensnaring conclusions, could do him no more good than the fruit 
of the tree of knowledge did to Adam and Eve, seeing they 
could only bring death and darkness unto him, while he should 
desire nothing more than to partake of the tree of life, which 
stands in the Paradise of God, who only is the fpuntain of 
living waters, whereof he that drinketh shall thirst no more 
for the broken cisterns of mens' devices, which they that forsake 
the Lord hew out unto themselves ; yea, and call others to 
drink thereof, though there be no life in them — read Jer. ii. 

• And whereas he arrogates to himself and his priesthood, the 
whole credit and responsibility of preserving the Scriptures, so 
far as they are pure and unadulterated ; saying, that had it not 
been for the veracity of the monks, they could easily bave been 
altered ; and that his Church fixed the canon thereof, which 
(he saith,) " is built on tradition," and could not be known 
only through them, nor could we even " kuoAv that there are 
<^ any writings at all dictated by God's inspiration, nor which 
" in particular these writings are," without the help of their tra- 
dition — see letter ix. page 67 to 72 — letter x. page 82 83 84 — 
letter xi. page 95 to 110 — letter xlvii. page 150. 

All of which (I might briefly answer,) is quite of a piece with 
the old chief priests, scribes, and pharisees, who would set 
their traditions above the commandments of God, as in Mat, xv. 
and Mark vii.-— but although like him they claimed to them- 
selves, the care, keeping, and true exposition of Scripture, as 
the very guardians of orthodoxy ; yet hath he not far surpassed 
them in the exclusive claim which he arrogantly asserts ? Allbeit 
both might be told, that it is not to them we are indebted for 
the preservation of the purity and authenticity of Scripture, but 
to the providence of Almighty God. 

And moreover he may be told, that the inscrutable wisdom of 
God, hath made that very thing whereof he so loudly complains, 
an especial means of the preservation of Scripture, that is, the 



158 



Of the Scriptures, 

divisions which (from age to age,) arose among the bishops and 
people, insomuch, that if one should be disposed to alter, or 
square a text to his own dimensions, others would be ready to 
make the most of such an attempt, even to his prejudice, from 
whose fellowship he was separated, which no doubt operated as 
an especial guard against the corruption of the sacred text, even 
like as the Prophets and Apostles were often preserved by means 
of the divisions of the people, who were disposed to destroy 
them, when their dissensions interposed, which was of the 
Lord's ordering. 

Although I have taken this way of answering J. M. because 
he appears so high in his own conceit, yet I might have cut it 
short, and deny his assertion altogether ; for, let him shew if he 
be able, at what period the Scriptures were only in the hands 
of his clergy ? nay, even his own book flatly contradicts such an 
assertion, whereiu he refers to the trouble which those he is 
pleased to call heretics, gave his Church, by rigidly adhering to 
Scripture rather than tradition ; yea, so early as the second and 
third century, he quotes thus, saying, " They meddle with the 

Scriptures, and adduce arguments from them, for, in treating 

of f^ith, they pretend that they ought not to argue upon any 
" other ground thau the written documents of faith :— thus, they 

weary the firm, catch the weak, and fill the middle sort with 
" doubt," &c. &c. and saith, " It is therefore the wrong me- 
^' thod to appeal to the Scriptures." This is a short extract 
from his own quotations — see letter x. page 89.— and of the fifth 
century he quotes thus, " Do the heretics then appeal to the 
" Scripture ? certainly they do, and this with the utmost confi- 

dence ; you will see them running hastily through the different 
" books of holy writ," &c. " at home and abroad, in their dis- 

courses and in their writings, they hardly produce a sentence 
" which is not Jarded with the words of Scripture," &c.— see 
page 93. 

But wherefore should I quote, seeing that he knew full well, 
(even to say nothing of the Greek or Asiatic Churches,) that 
all along from the days of Constantine, to the time of the Albi- 
genses or Waldenses, (who first translated the Scriptures into 
their own language.) There was a regular succession of the No- 
vations, or Puritans, and Paulitians, &c., with divers other large 
0A)cietieSj separated from the pope's religion, who stood out stre« 



159 



Of the Scriptures. 

wiovLS asserters of Scripture ; nay, were they not called heretks, 
for only asserting the Scriptures to be of greater weight and 
authority than tradition ? and yet after all that, will he have the 
face to assert, that it was his own Church that preserved the 
Scriptures, even all the while that that very Church was calling 
all people heretics, who denied tradition to be of equal weight 
with Scripture; or whoever asserted that Scripture was superior 
to tradition ; was ever a greater cheat put upon human reason ? 
only compare a few of his assertions — say letter ix. page 67 to 72 
with letter x. page 89 to 93 — letter xi. page 95 to 116, and see 
if it be not even worse than confusion itself ? 

And as to the merit which he ascribes to his bishops for settling 
the canon of Scripture ; he may be told, that that is a point 
which is not fully agreed upon to this day ; nay, is it not one 
of those things about which we may allow each other a difference 
of sentiment? seeing that there is a superabundance of that 
which each acknowledge, which is amply established by a cor- 
respondence of the parts thereof ; yea, eveu line upon line, and 
precept upon precept, not only here and there a little, but here 
much and there a great deal ; yet who would dare to say, that 
the Almighty never revealed more than his canon ? or who should 
upbraid a man that might admire parts called Apocripha ? and 
moreover, with all his affected nicety about his canon, he is yet 
aware, that it was many ages before his most renowned saints 
and fathers were agreed on the measure thereof, until at last 
the strongest party fixed what they chose. 



Of the Corruption of Translation, <^c. 

Nearly the same answer might be given to his outcry against 
the corruption of our translations, even while he is quoting them 
himself, and have thereby acknowledged them throughout his 
book ; yet he saith, " The errors of these translations were wil- 
fjal errors, a number of which yet remains." 

Behold then how he goes about to prove his charge of noto- 
riously corrupt — see letter ix. page 71 72 — there he complains 
that the word and is put in place of or, in 1 Cor. xi. 27 — and in 
Mat. xix. 11 — he saith, " cannot is put for do not and that 
they have put babes for children^ and iaols for images and the 
like I Alas I to what doth such trifling amount in the view of a 



160 



Of the Scriptures. 

simple-hearted upright believer, whose faith stands not in the 
mere crotchets of syllables, or the craftiness of man's wisdom, 
but in the power of God ; he that hath that faith can read 
enough, plain as his heart could desire, of all that is needful or 
good for him to know ; yea, he may there see, the sinfulness of 
sin, the deceit of the heart, and the wrath of God against 
all unrighteousness, and the redemption which comes by Jesus 
Christ, amply set forth, insomuch that there is left no room for 
him to doubt, that to walk after the flesh brings death, and to 
live and walk in the Spirit brings life and peace, so he is warned 
of the need of repentance and the fear of the Lord ; there he is 
commanded to love God above all and his neighbour as himself, 
which fulfils the law and the Prophets, and comprehends the 
whole duty of man ; and so he is plainly informed that God is a 
Spirit, and can only be worshipped in spirit and in truth. 

All of which he may rekd, not sparingly, nor in obscure lan- 
guage, to cause him to stumble upon a syllable, nay, but with 
clear and ample promises and warnings, that none need misin- 
terpret the command that saith unto all, watch and pray, that 
we enter not into temptation ; howbeit, I know that even a syl- 
lable may open a wide field of criticism and contention, for the 
mind that is blinded by the god of this world ; even such as re- 
gard not the Scriptnre, which w arns us against " Doting about 

questions and strifes of words, whereof cometh envy, railings, 
" strifes, evil surmisings, perverse disputings of men of corrupt 

minds" — see Tim» and Titus — but what shall we say to J. M, 
•who makes such a mountain of the mere punctuation of a sen- 
tence, " magnifying the fatal consequence of only substituting a 

point for a comma" — letter ix. page 71 — is not that straining 
at a gnat to a witness ? yet let him reflect, that it is neither the 
point nor the comma, that proves so fatal, nay, but it is because 
that with all their nicety they swallow down the great beast of 
sin ; and that is what blindeth the mind and perverteth the judg- 
ment ; for surely the Father of the universe, hath not suspended 
the salvation of souls out of a mere cobweb of grammar. 

And as to his assertion of the falsity of our translation, where- 
of he treacherously labours to persuade his readers, without prov- 
ing his assertions, though he chargeth the translaters with wilful 
errors, yet he should know full well, that such corruption of 
translation could only tend to bring infamy on the authors there- 



161 



Of the Scriptures* 

of, and give a handle to such as would be glad to make the 
worst of it, nay, even according to his own assertion — letter ix. 
page 71 72 — he saith, " There was a general outcry raised 
*' against Tindal Coverdale and Queen Elizabeth's translations, 
" in which the King himself joined, and accordingly ordered a 
new version, being the same that is now in use;" and does he 
now tell the world, that the king with the natioQ and the people, 
put forth a corrupt translation without offering any excuse?* 
page 72. And yet after all this ado, let any honest intelligent 
mind compare all those translations, and see if the general sense 
be not the same, and whether he would not be equally edified 
by one as the other? howbeit, I have nothing to do with dialects 



* Is not J. M. the rtiore inexcusable for charging our state translaters with 
■wilful errors? seeing their principle error is, that in some instances they 
copied after the example of the popes, yet not because they liked them in 
anywise, nay, but because some of them liked the gain and preeminence 
•which they had set up, even as they avow in their preface to the Bible; that 
tiiey were as raveuous after the emoluments of a British state hierarchy, as 
ever the popes had been for a Roman one, and of coune they would retain 
all they could, no matter how it came; even though from the popes thera« 
selves, so it favoured the aggrandizement and heathenish distinction of their 
orders ; I might notice divers variations of that sort, (I would not call them 
errors, though errors might grow out of them) but let it now suffice, just to 
notice the very designation of their orders, wherein they stile overseei-s (bi- 
shops) and inferior ministers they call (deacons) which, though it means the 
same in their view ; yet poor folks cannot tell the meaning, further than to 
suppose that a bishop must be a lord, residing in a great palace, &c., and 
deacons to have such or such stipends or the like, which would have been as 
iittle understood among the Apostles, as our poor folks understand them at 
this day ; for had their views been altogether plainness and simplicity, we 
ijhould not then find such a title as bishop or deacon in the whole Bible; yet 
we find only one bishoprick there, which they assign to Judas ; and where 
would be the loss if there never had been another in the world, no more 
than in the Bible ? 

And now, alas ! what regard could he have for Scnptnre, who would re- 
ject it altogether, because those state translaters bad an eye to their own 
dole in some few instances ? nay, for my part, I deem it as one of the won- 
ders of the world, that our translation should come forth even so pure out of 
such hands, which proves there were good amongst them ; this I assert with 
some confidence, because I have noticed different translations, and might be 
equally edified by each of them ; and moreover, seeing that in all cases, there 
may be divers ways of relating the same fact, our translaters have given us a 
jaarginal reading, which even £0 far_5 is no small ac<iai3ition to the v/ork. 



162 

Of the Scriptures. 

Of modes of stile and language, that might be more or less etP 
ticing or grateful to curious ears. 

And although it is not for me to attempt to justify translatcrsj 
yet this one word for all I insist upon (even this,) that Provi- 
dence has provided the same guard against the corruption of our 
translation^ as for the protection of the Sacred Text itself ; and 
that guard was the divisions and dissentions of the people, who 
would he disposed to make mountains of such wilful errors ; 
howbeit I only look on this as an outward guard so far as it may 
reach, while yet I verily believe, that a secret and sacred Power 
hath superintended and perpetuated the Sacred Text, as a pecu* 
liar blessing to mankind ; yea, even bearing the very stamp of 
immortality, even in that wherein it is so marvellously formed to 
confound the wise, while it instructs and comforts the simple. 

I shall conclude this subject of translation, by remarking, that 
J. M. himself, has gone further than any thing I have yet seen, 
to prove the accuracy of our translations, though he meant not 
so ; for I cannot but attribute some degree of weakness (or 
shortness) to all the works of men under the sun, but more espe- 
cially to the learned ; yet now, to see a highly learned man, 
assert the falsity of a language, and even take on to prove it so 
to be, and yet to prove nothing, does in my mind, speak a 
volume in favour of the thing which he condemns. 



0/ his claiming an exclusive right to the Scriptures, as a 
bequest from the Apostles^ who, he saith, made 
their will in favour of his Priesthood, 

As to his claim of that exclusive right, which he salth was 
bequeathed to his priesthood, to retain, understand, and expound 
the Scriptures : I would again say, let him produce his title in 
plain legible language if he be able, seeing he saith, that They 
" have the title deeds delivered to them by the Apostles, who 

made their will in their favour, while they disinherited and 
" cast off all others as strangers and enemies" — see letter x. pa^e 
90 — but have I not already amply proved, that they have far less 
ground to claim the like title or succession from the Apostles, 
than the Scribes and Pharisees had to be called Abraham's seed 
(while they did not the works of Abraham) seeing their dispen- 
sation and succession was more outward and legal; which might 



163 



Of the Scriptures. 

seem a better plea for such a carnal presumptuous notion ; biit^ 
alas ! what excuse can they now offer, to bring the free gospel 
into bondage to a more carnal and legal course of human divinity 
than that of the Pharisees themselves ? would not that be to 
deny Christ, who came to set his people free, not only from sin^ 
hut even from the yoke of bondage contained in the ceremonies 
of the law, and from the craftiness of men who lie in wait to 
deceive the simple ? and he never forbade the free perusal of 
Scripture to any people whatever* 

I would then ask, on what can they ground even a shadow of 
such exclusive right and authority ? I know that he likewise asserts 
their exclusive qualification, therefore let that also be examined 
according to his own challenge, in proof whereof he alleges, as 
Peter saith no Scripture is of any private interpretation, and the 
unlearned and unstable wrest them to their own destruction, 
that therefore his priests were intrusted with the care, keeping, 
and expounding of them ; so that they only have the true know- 
ledge thereof. 

But where can he find precept or example to prove that such 
kind of ordination, succession, learning, or school-divinity, could 
qualify men to interpret Scripture ? or what people, nation or 
religion, ever held such a principle exclusively? I say 
let him shew if he can, what people ever held the like prin- 
ciple? surely neither our Saviour nor his Apostles ; they never 
practised, taught, nor set up such kind of learning, as that men 
should serve apprenticeship at seminaries, and take out degrees 
of learning or divinity to fit and qualify them to make comments 
on Scripture ; and to say that all should bow down to their de- 
cisions, and that none else should be qualified to expound Scrip- 
ture, or to preach the gospel ; Alas ! what a libel would that 
be on primitive Christianity.* 



* As to the outcry he makes against the laity, calling them the authors of 
heresy, sedition, and rebellion, when allowed to read and understand 
Scripture according to the light and inspirat on of the Almighty ; which he 
saith, should only be understood and explained by his own clergy, whom he 
calls " The only authorised judges and expounders thereof," but where can 
he find precept or example for such authorised judges and restrictions? sarely 
not in the New Testament ; the Apostles never acknowledged such learned 
autherised judges as J. K.^ nay, but were sorely assaulted by the learned of 

Z 



164 



Of the Scriptures. 

1 say then, I know of no people that ever held such arellgiotfj^ 
except the priests of the grand lama: — nay, even the very old 
Pagan Romans, when masters of the world, did not hold that 
none beside their own priesthood could expound religion ; and 
I may repeat, that I never heard of such exclusive claims as he 
assumes, unless it be like what we read in Revelations^ of the 
beast or whore of Babylon, who would allow nothing to pass 
without their mark or the number of their name ; yet who can 
deny, that such exclusive claims, form the strongest hold in all 
the territories of priestcraft ? 

What then was the learning and stability which Peter speaks 
of, when he saith, " The unlearned and unstable wrest the 
" Scriptures to their own destruction ?" surely, he could not 



that generation, insomuch that what (hey suffered from that quarter, may be 
viewed as a clear epitome of all that followed in succession, even to the pre- 
sent day, seeing how notorious it is, that while they slander the laity with 
being the authors of innumerable seditions, schisms, and heresies, they them- 
selves were the chief authors of all they so fiercely cry against, yea, first they 
set up their confused creeds and institutions, and then fell out about the 
meanin/^ thereof, even pope against pope, council against council, and na- 
tion against nition, often to cruel v/ars and bloodshed, while yet neither 
themselves nor otijers could understand what they fought about. 

And now to belie the people and the Scriptures too, saying, that all such 
mischief came l)y the laity misinterpreting Scripture, when allowed to read 
and judge for themselves ; which after all, was not so much about Scripture 
meanings, but about the many inventions and novelties set up by the popes 
and bishops, which could never be reconciled to Scripture, nay, nor were 
they ever agreed among themselves, further than as the gain or exaltation of 
their see, produced an accommodating vision, to cause them to see all alike, 
or rather pretend so to do, insomuch that very shame might have restrained 
Iiim, from throwing the blame of heresy, anarchy, sedition, and rebellion, 
upon (he laity perverting the Scriptures, even while he should know full 
^ell, how often his own priesthood were the authors thereof ; nay, were not 
the most eminent among tliemselves, the authors of what he calls chief heresies 
and schisms evesi brought forth out of the very belly of his school divinity 
did not Paulus Samosateuus, and the Paulitians come forth of that school ? 
did Arius and Arianism come from thence? and thence came Pelagius, and 
from thence came Donatus ; yea, from that school came more of the like than 
I can enumerate ; nor need I attempt it, seeing that it is worse than beating 
the air, to contend with him, who, while he saw abundance of such doings 
(in his own cage of unclean birds) exclaims sO loudly against the people who 
deny both his and their inventions ; bowbeit, even some of those they so 
skuider, still retain a little of the old pope's rags, some more, others less, and" 
io because ihey are not all in a livery, he cries out, they are all divided 



165 



Of the Scriptures, 

neaa College learning or scif^nce, seeing that would be to coft- 
demo the Prophets and Apostles, v^ho never set up the like ; 
nay, but on the contrary, were they not grievously assaulted by 
such as sat down therein ? 

But Peter plainly points out the learning and stability which 
*lone can preserve us from wresting the Scriptures ; therefore 
take the whole passage as it stands ; speaking of Paul's Epis- 
tles, in which he saith, " Are some things hard to be under- 
stood, which ihey that are unlearned and unstable wrest, as 
they do also the other Scriptures, unto their own destruction ; 
ye therefore, beloved, seeing ye know these things before, 
beware lest ye also, being led away with the error of the 
wicked, fall from your own steadfastness ; but grow in grace, 
and in the knowledge of our Lord and Saviour Jesus Christ ; 
" to Him be glory both now and for ever Amen." — 2 Peter iii. 
16. to the end ; there is the learning and knowledge which 
alone can preserve us ; even the grace of our Lord Jesus Christ, 
to whom all the glory of our salvation and preservation should 
be ascribed, and not unto the teaching and tradition of men 
or priests. 

And that is the true order of the gospel teaching, yea, of 



about the raeafiing of the Scripture ; while (as I said before^ they are ojily 
divided about splinters of the bishops' novelties and traditions; which thev 
labour to make agree with Scripture, but never can; and then they belie 
and slander both the people and the Scriptures too, saying, that all their 
divisions are about the Bible. 

And whereas he asserts, that mankind hath been always beholden to his 
bishops alone for preserving the purity of the Christian doctrine, I say on the 
contrary, have they not been the greatest corrupters of the simplicity thereof 
that ever yet appeared in the world ? I need only instance the notorious dis- 
pute of Alexander and Arius; and may thence query, whether if Alexander 
had not gone out of bounds, affecting to be wise above what is written, even 
to pry into things not fit for poor mortals to reason upon but to adore ; I say, 
if Alexander had kept his place, as mortal man should do, is it likely we 
should ever have heard of Arius ? nay, but when two great Diotrephian bi- 
shops and their adherents, affected to be wise above that which is written, 
and so fell out about what they could never understand, and having set their 
dirty foot into the pure stream of gospel simplicity, and polluted it, as res- 
pected themselves, to whom then of course it would be muddy indeed ; then 
they exclaim to their deluded votaries, we are they that protect the purity of 
Christian faith, &c., while of all the world, they are the veriest corrupters 
thereof. 



166 



Of the Scriptures, 

Scripture learning throughout ; even pointing thereunto from 
Genesis to Revelations^ to which teaching alone the Apostle 
Paul commends the believers, saying, " I commend you to God 
and to the word of his grace, which is able to build you up, 
^' and give you an inheritance among the sanctified." — Acts xx.— 
there we see all sufficiency ascribed to God alone, without the 
least reference to the comments or teaching of men ; nay, but 
there he warned them, and warns us, to beware of men, as of 
wolves, and reminds them of the example he had shewn them ; 
even that while he preached and warned them with tears night 
and day, his hands were employed to provide for his own neces- 
sities and that of others ; shewing in the most clear and impres- 
sive manner, that a gospel minister should have his mind in 
Heaven, serving the Lord, who opens the book of concicnce or 
of Scripture, even while his hands were employed in the neces- 
sary labour of the creation, not seeking qualification from 
the study of books or school divinity, nor repeating a breviary, 
nor yet strolling about idle like Heathen priests, who pretend 
that honest industry should defile them, because they like ifc 
not ; while they say to the deluded people that uphold them, 
stand by yourselves, for we are holier than you.* 



* How comes it lhat a very instructive part of Scripture is quite overlook- 
ed by all his learned tribes ? that is to say, the employment and manner 
of life, of the Patriarchs, Prophets, and Apostles, which we find very mi- 
putc'y set forth in divers parts throughout the Bible; even that they were 
husbandmen, herdsmen, plowmen, fishers or mechanics, &c., I may be told 
that all this hath a very deep spiriti?al signification, and so it hath, very 
deep indeed, but that no ways detracts from but rather confirms the heavenly 
example which they have set before our face, even in the order and economy 
of the creation of God, wherein they shine forth ^s incontestible proofs of a 
manner of life, as friendly to virtue, light, and saving knowledge, as any 
mode of life that ever was devised since the confusion of Babel; though a 
world of unbelievers hath appeared since that day, who could not rely upon 
the Lord's covenant, nor perceive his bow in (he cloud ; and so have been 
erecting their towering buildings, and many inveniions to raise themselves 
above the common deluge of error ; yea, even long since they read that so- 
lemn apostrophe uttered hy tl)e holy martyr, that " God dwelleth not in 
" temples made with hands," yet how have they magnified tlieir handy works, 
even to this day. 

But where is there a jot or tittle of all their works referred to by Him that 
is infinite in wisdom and compleat in himself, and his people corapleat in 
him wanting nothing ? I say then, how do we read of him appearing unto 



161 



Of the Scriptures, 

i5ttt I might fill a volume, were I to notice all the proofs set 
forth in Scripture, to shew that gospel learning is only of the 
Lord, even that " The grace of God which bringeth salvation 
" hath appeared to all men, teaching them," &c. — Titus ii. 11. 
12. — mind that (all men,) teaching them to deny all ungodli- 
ness and worldly lusts, and how to live, &c., yea, more, (read 
the whole passage ;) and the Apostles were sent to turn people 
to that grace, and so they recommended them to the grace or 
good spirit of God, as we may read, yea, as they had learned 
of Christ, who saith, " It is written in the Prophets, and they 
ihall be all taught of God." — John vi. 45. And he saith, 
1^' Learn of me for I am meek and lowly in heart, and ye shall 

find rest unto your souls." — Mai. xi. 29. He alone can teach 



Abraham, Isaac, and Jacob, and Moses, in the field ? and to Gideon at the 
threshing floor, and to Samuel on his bed, while a servant in the temple, 
even to reprove the great high priest and his house ; and Elisha was called 
from the plow^, and the Word of the Lord came to fimos while an herdsman ; 
and David was a shepherd | and who taught him the Psalms and wonderful 
Prophesies? but what shall I say of the Apostles, who were of mean occu- 
pations in the world's esteem; nay, even to Paul, who, though so abundant 
in labour, travel, and ministry; yet wrought with his own hands to supply 
his necessities ; not that God was a hard master, but he takes special care to 
mention his demeanor as an example to others; all which abundantly prove, 
that the Lord's work is no brain- beating stuff, conned out by poring over 
books, or dint of study, nay, where do we find it recorded, that the Word 
of the Lord came to any of them while poring over their books, or at study 
in their semiiiaries, nor yet while repeating their breviary, or their collects, 
oj matins, &c 

And surely if the work of God, Is not, neither have been known or learned 
by man or man's device, how then can it be taught by the precepts of men ? 
nay, if he should spend all his life to the age of Methusalera, in toiling, learn- 
ing, and guessing ihat way, he should still be unlearned and unstable, and 
liable to wrest the Scriptures to his destruction ; but ou the other hand, he 
that feels the blessed eflFects set forth in Scripture, is soon instructed thereby, 
nay, if he but feels himself a dinner, and like the accursed ground that bring- 
eth forth briars and thorns, he may look for a Redeemer, even for Him that 
hath instructed us in parables and similitudes of the things in creation, and 
then, while his hands are employed therein, he may be instructed by the 
lowest employment in life, yea, if he be but a weeder or tiller of the ground, 
or whatever is before him, he may derive blessed instruction therefrom ; ns 
it is opened in his mind, by Him that opened t -e most simple parables to his 
disciples, whom he instructively called children to the last, and so to be 
iivingly taught, needs only to retain a child-like state, independence on the 
' Father aod fountain of mercies. 



168 



Of the Scriptures, 

and enable us to bfhig ioixk fmits of rigIi!eoiisRess ; nay, even 
to love our potmies, whieh ail the priests or colleges in the 
world could; never enable a man to do, even though he had been 
Jiearing and repeating from one end to the other of every year of 
his life, he might still be only the more unstable and unlearned | 
€ven ever learning and never able to come to the knawledge of 
the truth— sec Tim. iii. 7. 

Nay, bat what shall I say if all their teaching and learning 
tends rather to carry men away after error, from that steadfast- 
ness, which they should have in Christ, on whom the mind 
should be stayed, (acccording to Peter's admonition,) for in him 
only is stability, while man with all his wisdom and commenta- 
ries, remains unstable, yea, unstable as waters, and the whore 
sitteth upon the waters, and upon tongues. — Key. xvli. 15* — and 
so the v/isdom that is only gotten from thence, is from beneath^ 
and the Scripture doth not commend us to that dirty puddle ; 
Bay, but what saith it, " I commend you to God and to the word 

of his grace," and again, " If any of you lack wisdom, let 
^ him ask of God, that giveth to all men liberally and up» 

braideth not, aud it shall be given him ; but let him ask ia 

faith nothing wavering, for he that wavereth is is like a wave 

of the sea driven with the wind and tossed.'* — James \. 5. 6. 

Mark then, all are directed to the one never-failing source ; 

Let him ask of God, that giveth to all men liberally, and it 
^' shall be given him," that is, the wisdom which is from above, 
which is pure ; but then he must ask in faith nothing wavering, 
but the unbeliever therein, runs to man or priest, or to the 
workings of his own imagination, even to the wisdom which is 
from beneath, which is earthly, sensual, devilish — James iii. 15.— 
ajid thus would they send him to the Devil's school-house to be 
learned, lest he should wrest the Scriptures, and to tell him be 
must be learned therein, or refrain from his Bible altogether ; 
did ever Satan devise a way like this, to make man wavering and 
unstable to his purpose ? 

And whether this wavering man is tossed about in the strength 
©f his own imagination, or whether he falls into the dead sea of 
a carnal implicit reliance upon man or priest ? his case is indeed 
deplorable, who has so erred from the faith, as not to believe in 
the promise of God, that he would give to all liberally, of that 
\^isdom that is sufficient to direct ; Alas 1 is he not wofully car* 

\ 



m 



Of the Scriptures. 

5ied away by the error of the wicked, who is turned from the wis* 
dom ''which cometh down from abovcj from the Father of LightSj 
(which is pure, and full of mercy and good fruits") to seek for^ 
or trust in the wisdom that is from beneathj which is earthly, 
sensual, devilish ? 

Objection. — Doth not such reasoning tend to undervalue even 
the very means of knowing the Scriptures, seeing we could not 
so much as read without learning. 

Answer. — No one need mistake me in such a manner, as I 
speak not against useful learning and knowledge, which is very 
good in its place, for the purposes whereunto it is appointed I 
that is man's portion, and therein his liberty may stand without 
rebuke ; but God hath reserved unto himself a peculiar portion^ 
over which he should preside without controul, even as special 
and absolute ruler and disposer of his own inheritance, that is, 
the heart, conscience, and allegiance of his own people, which 
from everlasting he determined to guide by his counsel and 
order by his wisdom ; and that is a government which he never 
abdicated, nor gave over to the serpent, nor yet to Adam or his 
posterity, but whenever man usurped that dominion and guar- 
dianship, to gnide and govern therein by man's own wisdom and 
prudence ; God always confounded that wisdom, and so it is 
called Babel, or confusion. 

But the true believer wants none of that wisdom, while h« 
believeth according to Scripture : that " The Son of God is 
'' come, and hath given us an understanding that we may know 

Him that is true." — 1 John v. 20. And they that are in Him 
that is true, need none of the Devil's wisdom, neither want 
they scribes or chief priests' notes or comments, but only desire 
the sincere milk of the word, that they may grow thereby, can 
ye read this, (oh! ye that labour to beguile and corrupt frora 
the simplicity which is in Christ ? 1 say then, 'cru ye read the 
learning that Peter recommends even to the very weakest state,, 
yea, even to babes, and that is the sincere milk of the word, 
that they may grow there ly ? so there is the alone way to gro>y 
in grace and in the knowledge of our Lord and Saviour Jesus 
Christ ; even as by milk, which must be tasted and fed upon.— 
2 Peter ii. 2. 3. 

And whoever leaves all to follow Christ, must only follow the 
Living God, yea, must only seek after that which can be feit^ 



170 



Of the Scriptures^ 

tasted, handled, and looked upon, of the word of life— 1 Jdk/g' 
I, 1.— -while all the curious pryings of man's forebodings or at- 
tachment to human wisdom or opinion, might prove as fatal as 
that of bidding those farewell which he should leave behind, to 
whom Jesus sai:>h, " No man having put his hand to the plow^ 
" and looking back, is fit for the Kingdom of God." — Luke ix. 
62. — and is it not a fearful looking back, to turn to that wis- 
dom which should be left behind ? by all of which we are ad- 
monished, that whether in secret meditation, or reading Scrip- 
tures, the eye or mind which turns from the fear, love and wis- 
dom of God, (which cometh from above,) to look after any work 
or knowledge, or device of the creature ; may thereby be drawn 
or beguiled into that wisdom which is from beneath, which is^ 
earthly, sensual, devilish. 

Even a slight glance at what Scripture testifies, of the fulness 
of that Heavenly knowledge which the Father hides from the 
wise and prudent of this world, and reveals to babes — Mat. xi. 
25. — yea, so plain that the wayfaring men though fools shall 
not err therein — Isaiah xxxv. 8. I say that even to glance at 
all those precious promises would so far exceed my limits, that 
I must forbear, and wind up, with a reference to the rebuke given 
to the captious Jews, who prided themselves on being the guar- 
dians of orthodoxy, and the only true expounders of Scripture^ 
yet what saith Christ unto them ? " Search the Scriptures ; for in 

them ye think ye have eternal life ; and they are they which 
^' testify of me ; and ye will not come to me, that ye might have 

life ?" there we may see they could not understand the Scrip- 
tures without the life thereof, which is the life of Christ; though 
(He told them) Moses had given the Scripture to them ; why 
then could they not understand them, at least, as well as others? 
was it not because their felf-confidence had blinded them ? yea, 
insomuch that they could not even believe the reality of the Scrip- 
tures whereof they were so confident as even to boast therein ; 
and so Christ saith — " How can ye believe, which receive ho- 

nour one of another, and seek not the honour that cometh from 

God only ?" And thus, as they received honour one of another, 
so they likewise looked for instruction only in that way wherein 
it might be given or received from each other, even by the way 
of carnal corrupt reason, instead of seeking it from God only, 
whose teaching cometh home to the feeling and conviction of 



171 



OJ the Scriptures, 

t^e mind and consciencej which they rejecting, they rejected 
or overlooked the only means whereby the Scriptures can be 
kaoWQ to profit, and then sought it in a way wherein it never 
can be found, and thus comnait two great evils, and teach the 
people to do the like ; even to forsake the Lord, the fountain 
of true, living, and saving knowledge, and to take up with their 
own empty devices, as at this day. 

Aias I is he not an unbeliever and infidel at heart, let him profess 
never so high, who saith in etFect, that God will not make good 
his promise of revealing his will unto the sincere seeking soul, 
except through the medium of priests and seminaries ; and still 
worse, to teach the like unbelief to the people ; and yet overall, the 
Lord remains faithful and His promise sure, even with long for- 
bearance as all the day long ; for where is the rational being but 
must acknowledge that they have felt condemnation for doing 
evil, and peace for well doing and resisting temptation ? and 
had they stood faithful to conviction, and to the reproofs of in- 
struction, their understanding should be so opened as to know it 
to be the way of life indeed, according to Scripture testimony 
Prov. vi. 23. 

But how have the unbeliever and the hireling taught the people 
not to believe therein, but to account it fallacy and delusion ? 
yea, have they not so far prevailed, that the query of our Sa- 
viour appears applicable at this day as ever it was, even that 

When the Son of Man cometh, shall he find faith upon the 
earth ?" — Luke xviii. 8. And now where is faith to be found, 
except in a hidden condition, wherein the great Rabbies of 
these days call it fallacy and delusion, and cause the people to 
think so too ? and is it any marvel then, that the blessed ef-*. 
fects thereof should be hid from their eyes ? 

Only look what a boast J. M makes of the labour of his bro= 
ther Rabbies, that they have been such famous work-masters in 
the vineyard of unbelief, as to have brought nations and multi- 
tudes under the dominion and influence of their mandates, (even 
under the commandments and doctrines of men,) so as to give 
no heed to the light or inspiration of G6d, but to esteem it a 
delusion or fallacy ; is not that deceiving the hearts of the people 
with good words and fair speeches, yea, and through covetous-* 
aess with feigned words, making merchandize of them to a wit* 

2 A 



m 

Of the Scriptures, 

tiesSj according to the Apostles prophesies ?— -see xv^ 
18. — 2 Peter ii. 3.— and doth not he that denies inspiration and 
the light, deny the Lord that boilght them ? 

But what shall we say to his chronological table which he 
affixes to letter xxx.page 164 in order to prove, that the wicked-* 
ness of the country was increased according to the progress of 
the Bible Society, which became doubled in seven years, &c. ? 
which he assays to prove by Comparing the number of convictions 
and executions in London and Middlesex, in said period* 

Alas ! poor man, could he find no other cause for the increase 
of wickedness than that of the Bible ? surely very shame might 
have restrained such an impious decision as would be a scandal 
to an infidel, seeing that had he then sought for a cause of the 
increasing wickedness of the country, he might soon have hit 
upon something likely, instead of laying all the blame upon the 
Bible; and more especially, as the period he points out, was 
remarkable for cruel wars and bloodshed throughout Europe, 
wherein England also was deeply involved ; even in that which 
must needs produce a deplorable corruption of life, morals, and 
human fvieling ; yea, not only upon such as were concerned in 
the iniquity inseparable from war, but even upon those also that 
took no part therein ; yet, by growing familiar with the wofu! 
details of the pmgrcss thereof, might even at unawares get leav- 
ened into a degree of hardness of heart, noways friendly to vir- 
tue, — but how comes it that no iniquity appears to grieve him, 
but that of reading the Bible ? 

Let us now take a slight glance at the high profession which 
he makes throughout, to esteem and value the Scriptures, and 
see if it prove not a strange coatradiction in itself? even to com- 
pare therewith his belief of the origin of Scripture, according to 
]]isown assertions; seeing that he saith, Moses, and the other 
Prophets, had recourse to tradition in writing the Sacred Scrip- 
tures— /e/Zf/' xil. page 123. — Nay, but he saith, Indeed the 

whole Sacred History was preserved by the Patriarchs in suc- 

cession, from Adam down to Moses, during the space of two 
^' thousand four hundred years, by means of tradition."— Xe//^r 
xi. page\07. 

Now what can we make of all that ? if he means to say that 
IMoses and the Prophets wrote from tradition, and not by inspi- 
yalion ; how then could he say that " All Scripture is given by 



Of the Scriptures. 

^' inspiration of God." — 2 Tim. iii. 16. Surelj a man that saitli 
the Scriptures were handed down (to the inspired writers) by 
tradition, doth not believe in them in any wise as the writings 
of holy men who spake as they were moved by the Holy 
Ghost, according to 2 Feter i. 21. — neither doth he believe in 
divine revelation, nor comprehend the efficacy thereof ; for if 
he believes not that former things were revealed to Moses, even 
that he saw the Paradise from which Adam was expelled ; 1 
say he that believes not that, how then should he believe what 
Moses saith of things to come,, who prophesied of many wonder- 
ful things, and wrote of Christ ? 

And beside all that ; look what a dark and absurd consequence 
must follow his assertion, that Moses and the Prophets wrote 
from tradition, surely that would imply, that there had been 
a clearer light, and a more sure revelation from God unto man- 
kind (in the foregoing ages,) than that which was revealed to 
Moses, when he wrote the Scriptures ; while yet we read, that 
death reigned from Adam to Moses — Rom. v. 14.— -which al« 
though it hath a deep spiritual signification suited to mankind 
through all ages ; yet will also measurably hold good in the let- 
ter, so far as to shew the fallacy of appealing to such times, for 
a perfect infallible standard, equal or superior to revelation i 
and whosoever he be that goes about to reduce Scriptures to the 
level of tradition, manifests to a witness, how lightly he esteems 
the Sacred Scriptures, and would cause others to slight them 
also, seeing our Saviour condemns tradition altogether, as I shall 
prove in its place. 

And as to the way and manner whereby he sets forth the New 
Testament, whether he means to hold it forth as of little im? 
portance, or as a thing that need not concern us at all, I leave 
the reader to judge ? — see letter viii. page 49 50 51— there, after 
detracting from the weight of these invaluable writings, he saith^ 
The ancient fathers tell us that St. Matthew wrote his gospel 
at the particular request of the Christians of Palestine ; and 
that St. Mark composed his at the desire of those at Rome. St. 
Luke addressed his gospel to an individual, Theophilus, 
" having written it, says the Holy Evangelist, because it seemed 
good to him so to do. St. John wrote the last pf the gospels in 
compliance with the petition of the clergy and people of Lesser 
.^^ Asia^ to prove in particular^ the divinity of J esus Christy 



174 

Of the Scriptures. 

" which Cerinlhes, Eben, and other heretics began to deny, 
" No doubt the Evangelists were moved by the Holy Ghost, to 

listen to the requests of the faithful, in writing their re- 
" speciive gospels ; nevertheless there is nothing in these oc- 

casions nor in the gospels t|iemselves, which indicates that any 
" of them, or all of them together, contain an entire detailed 
" and clear exposition of the whole religion of Jesus Christ. 
" The canonical epistles in the New Testament, shew the par- 

ticular occasion on which they were written, and prove that 
" they are not to be considered as regular treatises of the 

Christian religion." 

Now let the reader put all this together, and see if he cai\ 
comprehend why any man professing Christianity, should speak 
so lightly and diminutively of holy writ, as to say, that the an- 
tient prophets were beholden to tradition for to bring forth the 
Scriptures, and that the Evangelists wrote the New Testament, 
at the particular request of the clergy and people, to whose re- 
quest (he sdith,) they were movsd of tbe Holy Ghost to listen? 
^vhile yet all of them together, contain not a clear exposition of 
the religion of Jesus Christ ; now what could be his design in 
such strange windings ? could even an infidel lap up a more 
subtle device, to u'.idermine, and invalidate the weight apd autho- 
rity of Scripture, or speak more gross, carnal, or lighily, of the 
power, light, and spirit from whence they did proceed ? 

Alas, alas! were we to contemplate the unsearchable wisdora 
and boundless love of God, in sending forth an indubitahle de- 
claration of his mind and will towards mankind, which pecu- 
liarly suits the spiritual warfare, state, and condition of all 
people in every age of the world, and yet to say, that such a 
stupendous dpsigij was effected, merely by men being moved to 
listen to the request of others on particular occasions, bespeak 
such gross ignorance of the eternal unutterable fountain of light, 
life, and knowledge, as should not proceed from any rational 
being ; Alas ! what particular occasion can be found in the Tes- 
tament, which reacheth not unto us ? yea, and concerns all the 
ends of the earth, even to the end of time, in order to gather 
us into his Spirit from whence the Scriptures did proceed, yea, 
jn order that we might look unto him and be saved from sin, and 
the effect thereof, even from Hell, and from our vain conversation, 
end from the cunning craftiness of men who lie in wait to deceive* 



175 



Of the Scriptures, 

And whereas he saith, that the New Testament doth not coo* 
tain a regular treatise, or " clear exposition of the religion of 
" Jesus Christ." — I should answer him, that even one chapter 
thereof, sets forth such a clear and self-evident sense, savour, 
and demonstratioH of the religion of Jesus Christ, as cannot be 
found iu his whole volume ;* but I readily grant, that the reli- 
gion of his priests, nor any thing like it, is not to be found in the 
New Testament, that is to say, such a religion as he sets forth ; 
nay, but is it not one of the strongest proofs of the divine au- 
thority and certainty of the Scriptures, that they are marvel- 
iously formed to stumble and confound all carnally minded 
priests or people, who slight and reject the light or spirit of 
Christ, and rely upon the strength of imagination, or any out- 
ward ordination, priesthood, succession, tradition, or device of 
man, whose breath is in his nostrils ; seeing that even to own 
such a priesthood, is a denying of Christ, who was crucified by 
lhat self same order ? 

But He is risen, and hath triumphed over them, even through 
death ; and is confounding and making a shew of them openly, 
with all their pomp and ordinances, though they know it not ; 
yea, so let him reign until he hath put all under his feet, who 
for ever remains, after the order of Him, that was without be- 
ginning of days or end of time, the alone Heavenly high priest, 
over the household of faith ; even the Lamb that was slain, and 
Is alive, and lives for ever more, who alone taketh away the 
sins of the world ; who only, and as a lion, hath prevailed to 



* Whereas he saith, that the New Testament Contains not an entire de- 
tailed, and clear exposition of the religion of Jesus Christ ; nor yet regular 
*' treatises of the Christian religion j" I assert on the contrary, that even a 
few cliapters of the New Testament, contain a clear exposition of the reli- 
jgion of Jesus Christ. 

But I dare not say that the religion which J. M. sets forth (<jr any thing like 
It) can be found in the New Testament, seeing that therein, I find neither 
pope, nor mass, nor prayers to saints or angels, nor w orship of relics or 
images, uor extreme unction, nor seven sacraments, nor transubstantiation 
or the host, nor auricular eonfession, nor indulgences or sinners forgiving 
others their sins, nor purgatory, nor prayers for the dead, nor yet the supre- 
macy of the See of Rome, snch like things for which he contends, I find not 
Is Scripture. 



i7e 



Of the Scriptures, 

open the book, and loose the seven seals, which neither man nor 
priest on earth can do ; even of the book of prophesy, and of 
the conscience which he cleanseth from dead works ; even in his 
own blood, (his Heavenly life,) to whom with the Father through 
ihe H0I7 Spiritj be glory and power everlastings 



177 



SECTION XII. 

Some Reflections upon Tradiiion, 

4 LTHOUGH it should not appear expedient for in6 to treat 
further of Tradition than what I had occasion to notice in 
the foregoing pages ; yet inasmuch as J. M. sets it forth as a 
chief corner stone in the construction and establishment cf his 
church, as may be seen throughout his volume ; I need only re- 
fer to letter x. page 83 to 92 inclusive, letter xi. from page 95 
to page 116 — tetter xii. page 24, 27. 

I thetefore deem it needful to say something on the subject 
Upart by itself, iti order that I might appear the more decided^ 
and in so doing I must disclaim tradition altogether, seeing that 
it may easily be proved a most presumptuous and unchristian 
dependance, whereupon to stake the issues of eternity ; and the 
more so, in that it is incongruous with the heavenly design of the 
gospel, which calls us to work out our own salvation with fear 
land trembling, how is that ? Why it is according as God work* 
«th in usj to will and to do of His good pleasure, and to beware 
of doting after the tradition of men, lest that should spoil us as 
saith the Str'i^tme— -Philips, ii. 12. l3>—CoL ii. 8.— 1 Tim. \L 
chapter^ 

But my first and chief reason for utterly disclaiming tradition^ 
is, because my Saviour testified against it altogether, and never 
set it up nor owned it in any wise, as a medium of heavenly in- 
struction, nay, but rejected it altogether ; as will plainly ap° 
pear by comparing Mat. xv. 2. to 20. and Mark vii. 5. to 16. — ■ 
The Pharisees and Scribes asked Him, why walk not thy 
Disciples according to the tradition of the Elders, but eat 
" bread withunwashen hands ? He answered and said Untothemj 
well hath Isaiah prophesied of you hypocrites, as it is written^ 
this people honoureth me with their lips, but their heart is 
far from me; howbeit in irain do they worship me, teaching for 
doctrines the commandments of men ; for laying aside the com- 
raandments of God, ye hold the tradition of men, as the wash- 
" ing of pots and cups ; and many other such like things ye do. 
*^ And he said unto them, full well ye reject the commandment 
of God, that ye may keep your own tradition."— The whole 



178 



Soine Reflections upon Tradttioft, 

passage seems too long for me to quote, which concludes — If 

any man have ears t<i hear^ let hiril hear" — see Mark vii. it 
contains a volume of instruction. 

There we may see that tradition forms no part of the religion 
of Jesus Christ, whose religion is of the heart, even in the spirit 
and in truth — John iv. 23. 24. — But tradition is the religion of 
the Scribes and Pharisees, which stood in mouth and lip honour, 
and their (supposed) rectitude of outside ceremonies and obser- 
vations of what others might have done or said, while yet the 
heart was far from God ; such the Lord calls hypocrites. 

And now I appeal to the experience of any truly awakened 
mind, whether the most punctual performance of mere rites and 
eeremdnies, ever yet brought the soul a whit beyond the state of 
the hypocrite ? according to Mat. v. 20. — Horns. i<, 8. and x. 3- 
And with such testimonies before our face, cant any man who re- 
gards the saying of Christ, plead for tradition, as being part of 
his religion ? And moreover Peter saith, that it is so vain a con- 
versation, which " They had received by traditions from their 

fathers," that nothing could redeem therefrom but the precious 
' blood of Christ — 1 Peter i. 18. 19.— And Paul saith, " Beware 

lest any man spoil you through philosophy and vain deceitj 

after the tradition of men, after the rudiments of the world, 
" and not after Christ" — Cors. ii. 8. — There we may see that 
tradition is not after Christ, but after philosophy and vain de- 
ceit, which are classed together, as being of the same stamp ; 
and surely it would need a world of philosophy and vain deceit, 
to prove tradition to be any part of the gospel of our Lord and 
Saviour Jesus Christ, while it is the veriest denial thereof. 

Yet J. M. assays to prove that Christ did not condemn all tra- 
ditions, only a certain kind of tradition — letter xii. page 23. 
which yet the reader may see he did not (nor could not) prove; 
nay t^ie very attempt which he made is a most barefaced pre- 
sumptuous private interpretation of Scripture ; and I leave the 
reader to judge whether it be false also ? yea, as if he would have 
it to mean, that our Saviour spoke it only for the sake of the 
Scribes and Pharisees, and not for us who should come after; 
while yet it is simply evident, that from so slight an allusion to 
tradition, as that of washing of hands, he took occasion to con- 
demn all tradition of men ; yea even to warn us not to place 
^ependance upon old customs or usages, nor to esteem them for 



Some Rejlections upon Tradition* 

the alleged antiquity thereof ; nay he should know full we!!, 
that it is tradition itself which our Lord condemned without 
reserve, even opposing what was written thereto (see Mark y\u 
6.) and made no distinction, no, not a tittle, but disclaimed 
tradition totally, even in the singular, not traditions, as if some 
might be retained or allowed, but no such allowance there, nay 
but the thing itself is rejected, even as it is evident that the 
Lord designed to bring the people off" from all vain dependance 
upon idle tales, or empty forms, to that which is sure and stead- 
fast, even to the commandment of God, and so He struck at 
tradition altogether, as a system of error and deception; yea as 
the religion of hypocrites. 

Yet J. M. takes on to establish his system of oral tradition 
from 2 Thes. ii. 15. — therefore, brethren, stand fast, and hold 
*' the traditions which ye have been taught, whether by word or 
" our epistle;" now seeing that he sets forth the above, in order 
to establish his oral tradition : it seems as if he only designed 
to address such men as should never look into the Bible at all^ 
but take his say so, whatever it might be ; alas ! might he not 
as truly have said, that Simon Peter, and Simon the sorcerer, 
is one and the same person, as to say, that that in 2 Thes. is in 
any wise like what he labours to establish, of stories handed 
down by oral tradition, throughout a thousand years, which 
should yet be as certain, and as binding upon mens' conscience, 
as Scripture testimony itself ; yea, even to be received as of 
divine authority, and not to be questioned on pain of perdition I 

Alas, alas ! call it tradition or what ye may, is there even 
a shadow of similarity between the Apostle's advice to the Thes- 
salonians, and his oral tradition ? nay surely, the Apostle 
only referred them to what they had witnessed in life and 
power ; first, that through the gospel which he had preached to 
- them, they were called to ^' Sanctitication of the Spirit, and 

belief of the truth ;" and so he bids them therefore, to stand 
fast, and hold the things, or instructioas delivered, (as in the old 
translation,) whether by word or epistle, so it is rendered in 
Purver's translation also, (wherein the term tradition is not to 
, be found, nor yet in the old translations in 2 Thes. — yet let 
him see if they be not strictly literal according to the original ; 
but it seems likely that our translators copied iu the term tradi- 



180 



Some Reflections upon Tradition, 

dition from his priests,)* Kowbeit, I am not objecting to the 
term as it .stands in our translationj seeing the sense is the same 
in both, as it is above being affected thereby, yea, so plain that 
no man need to mistake it, unless he be wilfully or wickedly de- 
termined to pervert the text ; I say then, call it what ye may, 



* Is it Hot remarkable, that the term (tradition) is not to be foithd in \i, 
Tkessalonians in any translation except those ordered by the states, which sets 
up a priesthood conformable to human policy ? all of which must needs be 
somewhat allied to each other, because they are alike constituted and upheld, 
even though utterly opposed to each other ; nevertheless their language must 
needs be allied, seeing how near akin they are in constitution.: — Would it 
then beany marvel, if the term tradition was slipped into the British state 
translation in accordance with that of the Roman, even without considering 
the delusive consequence ? nay, has not every state religion something like 
the mark of the beast (though they know it not ?) and who would say that 
tradition is no mark of the beast, while it bids defiance point blank, to our* 
Saviour's clear instruction and admonition ? howbeit, though that mark be 
set upon our translation in that instance in ii. Thcs. — it is but little affected 
thereby, seeing the text is about their mark, only so far as it may beguile 
the weak, and cause them to stumble; yet had not the priests some stiJrabling- 
blocks to cause the weak to stumble, their trade might soon be doWfi ; and 
I more wonder they have not more stumbling-blocks in the British state hier- 
archy ; and it is still more marvellous, that their British state translation 
should escape their mark, even so clean as it has been preserved 5 ye* be* 
hold what a world of delusion and confusion has followed tradition ; and now 
for Protestants to foist the term into (heir translation in ii. Thes. out of mere 
compliment to the Pope, appears such a piece of supine hypocrisy, as makes 
them tenfold more guilty therein, than all the Pope's people together, seeing 
they treacherously uphold the very thing they disclaim and argue against; 
nay, how much more abominable is it to uphold what we deny, than being 
unwarily betrayed by others into a false position, maintain it on that ground ? 
therefore, are not Protestants accountable for all the consequences of traditi- 
on in this country ? and small as it may appear, is there tiotso much iniquity in 
that treacherous confederacy, as might provoke divine justice to do away their 
hierarchy for ever ? for let them shew if they be able, bow the Apostle re- 
ferred to tradition in the things he delivered ; nay, doth he not plainly refer 
them to the gospel preached among them, and his epistle, together with the 
example set before their face f but not a tittle of stories from former ages, or 
that should be handed down to futurity only by word of mouth, nay, surely, 
and why then not set forth the text fairly as other honest men have done, 
seeing (as I said,) not one of them even names tradition there in ii. Thcs.?— nay, 
but it is plain, that the passage being as a drawn sword against all priestcrfift, 
they rather let it fall to the ground altogether, seeing they have displayed 
5uch ingenuity in the whole work, as leaves no room to set it down to thea^"- 
^ount of ignorance. 



181 



Some Reflections upon Tradition, 

does it anyways refer to oral tradition ? nay surely, except s« 
far as to knock it down altogether, seeing they are only referred 
to what they had seen with their own eyes, and livingly wit- 
nessed, "of the consolation and good hope which is through grace 
and so they are reminded of the precious foretaste whereof they 
had been partakers ; but not a tittle about any thii-.g of old 
times, before them, or that should follow after; how then could 
it apply to oral tradition ? 

Yet J. M. appears to deal still more treacherous in his manner 
of quoting ii. 7%es. iii, 6. to which he refers with great affected 
solemnity ; dealing it out in such a mood, as to persuade the 
unwary reader, that the Apostle aimed at nothing further in the 
text, than merely to establish oral tradition, see letter xii. page 
124. so he quotes only verse 6th, which he calls " the Apostle's aw- 

ful sentence," viz. " now we command you brethren, in the 

name of our I^ord Jesus Christ, that ye withdraw yourselves 
" from every brother that walketh disorderly, and not after the 
^' traditions which he received of us now with all Lis affected 
solemnity, he takes special care, to avoid touching upon the 
real meaning of the text, which he seems determined to pervert, 
"well knowing that it strikes at the very root and trade of priest- 
craft altogether, yea, is it not directly levelled against all idle 
priests or people, who would not work with their own hands, 
but live upon the labour of the people ? 

Therefore in order to manifest the cheat, which ^by such de- 
tached quotation) is offered, both to the reader, and to the text 
in question, it appears expedient to give the whole passage to 
the end of the chapter, which is as follows— Now we command 

you, brethren, in the name of our Lord Jesus Christ, that ye 

withdraw yourselves from every brother that walketh disorder^ 
" ly, and not after the traditions which he received of us ; for 

yourselves know how ye ought to follow u3 : for we behaved 
" not ourselves disorderly among you ; neither did we eat any 

man's bread for naught ; but wrought with labour and travail 
" night and day, that we might not be chargeable to any of you ; 
" not because we have not power, but to make ourselves an ex- 
" ample unto you to follow us ; for even when Ave were with 
" you, this we commanded you, that if any would not work 
" neither should he eat— ^for we hear that there are some which 

wal^ among you disorderly, working not at ail, but are busy 



183 

Some Rejltctions upon Tradition. 

bodies: Now them that are such, we command and exhort by' 
" our Lord Jesus Christ, that with quietness they work and eat 

their own bread. — But ye, brethren, be not weary in well- 

doing: And if any man obey not our word in this Epistle, 

note that man, and have no company with him', that he may be 
" ashamed ; yet count him not as an enemy but admonish him as 
" a brother Now the Lord of peace himself give you peace al- 
" ways by all means ; the Lord be with you all. — The salutation 

of Paul with mine own hand, which is the token in every 

Epistle ; so I write ; the g- are of oiir Lord Jesus Christ be 
" with you all — Amen." — ii. Thes. iii. 6. to the end 

Now the reader may see, that there is nothing in the above to 
support oral tradition ; nay, nor even the shadow of any thing 
that could establish the like, but rather knocks it down altoge-. 
ther, seeing that throughout the passage, the Apostle in no vise 
commends the people to a dependance upon any old tale whatso« 
ever; nay, but to the self-evident example whi- h he had set 
before their faces ; nnd moi^eover, let us only pause for a mo- 
ment, and reflect what it cost the Apostles, to setup that ex- 
ample, wherein they " wrought with labour and travail night 

and day, that they might not be chargeable to the people," 
even at a time when their extraordinary spiritual labour and tra- 
vail, together with their ministry, sho-jld call for bodily rest 
and assistance, therefore he saith, they had povver, yet forbore 
to use it, even in times of extremity, lest advantage might be 
taken to establish as a rule, what they might take through ne- 
cessity ; so they forbore even then, as the Apostle saiih, " That 

we might make ourselves an example unto you to follow us," 
there he writes as foreseeing the desola'ing effects of priestcraft, 
that so earnest was he to establish his own example, that he 
there refers to it three times repeated, and likewise in divers 
other parts of his writings and labours, saying, "It were better 
" die than make it void"— see 1 Cor. ix. 15. 18. - but he no 
where directs it to be handed down to posterity by tradition, or 
mere word of mouth only, nay, but as if through the spirit of pro- 
phecy he would overtnrn such a construction, he concludes the 
whole, by reminding them of his " own hand writing, as a token 

in every epistle." 

Therefore, doth not these things fully demonstrate this la- 
jfftentable factj even that while the priests have been teaching 



183 



Some Reflections upon Tradition, 

the people to rely implicitly on their traditions, and to look no 
further, they themselves have walked over both their own tradi- 
tions and Scripture too, and over the most powerful ministry of 
the Apostles altogether ? insomuch, that wherein soever their own 
gain or preeminence have been concerned, is it not plain as the 
paper before our face, that nothing would hold them to the 
truth ? and so I leave the simple-hearted impartial reader to 
judge, whether this narrative doth not too plainly illustrate that 
deplorable fact ? or how else (with the Apostles rebuke before 
their face,) could they go about idle and work not at all, but 
teach for hire and divine for money ; yea, and look every one 
for gain from his quarter, while yet such ways are condemned 
through the ancient Prophets also, even by Isaiah, Jeremiah, 
Ezekiel, and Micah, &c. ? 

I have enlarged on the above beyond what I had in prospect ; 
because I thought right to draw the reader's attention to the real 
subject of the text ; seeing that J. M. sets it forth as if the Apos- 
tles design was merely to establish his orai tradition ; but whe- 
ther he had a double end in his detached reference to tradition, 
I shall leave ? that is to say, whether he designed to refer to a 
thing which the text could not mean, and also to draw away the 
reader's attention from the real weight of the passage, which 
falls 60 heavily upon all idle priests, who live upon the people ? 
I leave the reader to judge, while yet I really pity the man, 
that could affect such an air of solemnity, in order to make that 
barefaced attempt to play the fool with th^ Sacred Text, I for- 
bear to say wors». 

And now to conclude this undesirable topic of orai tradition, 
i would again ask, was there ever devised a more treacherous 
source of dependance whereupon to stake the issues of eternity ? 
could any device be more fatally calculated to dissipate the mind 
B.nd attention from the solemn importance testified in Scripture, 
of the sure word of prophecy, which agrees with the words of 
Scripture, even of the gospel covenant, and law written in the 
heart, and the spirit in the inward parts, yea, of his spirit 
wherein alone is forgiveness of iniquities and transgressions ?— 
see Heb, x. and 1 Joh?i. But tradition, against which our Sa- 
viour testified, is fatally formed to beguile and bewilder the 
inind, and to toss it about with every wind of doctrine, even in 
i'he great sea of the unregenerate world ; wherein men desire to 



184 



Soms Reflections upon Tradition, 

be in bondage to the beggarly elements and rudiments thereof ; 
yea, even while we daily se€ the fashion of this world changing 
and passing away, ^nd uncertainty inscribed upon all that ap- 
pertains thereto, even as it is upon every child of old Adam in 
the fall, with all their traditions^ 

And moreover, he that turns to the page of history, need not 
look far to behold what a world of eommotion, conteation, and 
divisions have been excited throughout Christendom among the 
bishops in past ages ; even unto blood, about their traditions 
and other such like things, even pope against pope, council 
against council, nay, but nations and kingdoms divided against 
each other, until the fattest or strongest gained such a victory as 
to cause the others to yield. And now with aU thisbefoji-e their 
face, is it not marvellous that men should attach infallible cer« 
tainty to what has been handed down through such a medium 
for 1800 years, while yet even a small defect in eiLher tne rae- 
ffiory, the integrity, or the capacity of the men through wh^m 
their tradition have been handed down, (by such word of mouth) 
should make it altogether false ; and what is still worse than all 
the rest, is to uphold a thing that our Saviour bath utterly re- 
jected as a medium of eternal dppendance * aqd shall frail man 
presume to set up that which God hath thrown down I alas ! was 
there ever a fouler slander cast upon the Christian religion, than 
to assert, that the certainty thereof depends upon so delusive a 
medium as that of oral tradition ? 

Nay, but should I not go still further if they could bear it,, 
even to assert that tradition is a great abominrUion, when set up 
as the doctrine of the Kingdom of Christ, seeing that He himself 
litterly condemns it ? therefore, is it not like setting up the de- 
Element of a dead body, to have recourse to that which the Lord 
condemned that which was written aforetime for our instruc- 
ti«tn, comes from men who were moved to give it forth by divine 
inspiration for that end ; but tradition sets up an imitation of 
supposed practices of the saints of old, which however good in 
them, i§ not for us to mimic without the same power and spirit, 
lest we thereby make religion to consist in our own works, to 
the rejecting of the work and commandments of God ; for if even 
the manna which was overheld but one day, bred worms and 
stank, how then should that which is subject to wax old and 
change, have any part in the liingdoni of Christy who saitji, 



185 



Some Rejlections upon Tradition, 

" I am come that they might have life, and that they might 
have it more abundantly ?" so then His doctrine appertains to 
life^ even to that which changes his heart and redeems the soul ; 
therefore, if my limit would admit, I might fully demonstrate^ 
that the gospel is of light, life, certainty, and salvation, but 
tradition tends to death, darkness, doubting, and destruction ; 
but to the wise who do the truth, a word is sufficient; while 
yet he that would rely upon tradition could never be persuaded 
60 long as he chose to be so deceived. 



186 



SECTION XIII. 

The Sacrifice of the New Law, which J, M, sailh is the 
Holy Mass — and of Transubstantiation — letter xL page 
70 to 79. — See also letter xx. page 55, and letter xxxvi. 
and xxxvii. S^'c, 

NEED not have noticed J. Milner''s treatise on the SacrifiGe 
of the New Law (which he calls the Holy Mass, or Tran- 
substantiation, having already touched upon it in treating of his 
means of sanctity) only that I deem it right to glance at it a 
little, apart by itself ; just to notice the gross absurdity of call- 
ing any thing new, that should wax old and vanish away ; and 
moreover, all that appertains to his sacrifice, being of man's 
device, is therefore one in its nature with the oldest and mos^; 
fading things upon the face of the earth, and of course it is a 
most profound cheat to call it the New Law. 

And seeing that he sets it forth as the law or covenant tha^; 
God makes with his people through Christ ; is it not therefore a 
blasphemous assertion, to say, that the gospel covenant amounted 
to nothing more than his Mass? Alas! could he possibly invent 
an assertion more calculated to blast the fame of that blessed 
and unspeakable grace, glory, and gospel fullness, which came 
by Jesus Christ, than to hold forth to the world, that the whole 
business and fullness thereof amounted to nothing further than 
that? Now mark, he calls it the New Law, even as the whole 
glory and fullness of the gospel is designated by the term (law,) 
■when applied thereto, according to divers parts of Scripture : 
even as tbe Apostle saith, " The law of the spirit of life in 
Jesus Christ makes free from the law of sin and death — 
Roms. xiii. 2. — That is the end and effect of the New Law, as 
I shall further prove hereafter; and now I would ask J. M. is 
his Mass able to make the retainer thereof free from the law of 
sin and death ? and as the Scripture saith, " That love is the 
fulfilling of the law, and he that loveth hath fulfilled the law." 
= — Roms. xiii. 8. 9. 10. — and our Saviour saith, " A new com- 
mandment I give unto you, that ye love one another, as I 
have loved you," &c., " by this shall all men know that ye 
are my discipleSj if ye have love one to another."— -/oA?? xiii. 



187 



The Sacrifice of the New Law. 

34. 35. — So they are commanded to love as he loved them, how 
is that? Is not his love in the Spirit, to which we are called, 
and therein all is fulfilled ? 

I am aware that the renowned rabbies of the times (who make 
a trade of the gospel, and get great fame in the world thereby) 
would stare at this, as a poor pitiful fragment that should need 
the devices of their handy work to make it famous ; and no mar- 
vel that they should think so, while they are ignorant of the 
height and depth of the love of Christ, which passeth knowledge ; 
•which comprehends all the fullness of God according to Ephes,— 
iii. 16. 17. 18. 19. &c. which is hid from the wise and prudeDi 
of this world, that neither the wise scribe nor the serpent can 
add any thing thereto, though they may spoil the people through 
philosophy and vain deceit, even to beguile them of their inhe- 
ritance therein, but the love or spirit of Christ, which is the New 
Law, is above them all, and that is the law that is given forth 
by the mouth of the very lawgiver himself ; and testified by 
his Apostles ; I may therefore ask him, doth love constitute his 
whole mass? and does love fulfil the whole lav thereof? or 
doth his mass enable men to love their enemies; nay but doth not 
he, by setting up a ceremony, and calling that the Nevv Law, 
thereby declare that he neither believes the sayings, nor heeds 
the law of Christ or his Apostles, neither knows what it is ? 
for Jesus calls it the New Commandment, whereby all men 
should know his people; and saith that fulfils the whole law; 
and so saith his Apostles, and not one jot or tittle about Mass 
or carnal ordinance to be tied thereto ; yet J. M. sets up his 
ceremony, and calls it " the Sacrifice of the New Law ;" 
Jiow is not that to make the Commandment of God of none 
effect by his tradition to a witness ? 

And yet the very reason which he assigns for the necessity of 
such a sacrifice, is not less absurd, wherein he saith in letter xl. 
page 71. When the nations of the earth changed the glory 
of the incorruptible God unto the likeness of the image of 
corruptible man, and of birds, and four-footed beasts — Rom, 
i. 23. — they continued the rite of sacrifice, and transferred it 
to these unworthy objects of their idolatry. From the whole of 
" this I infer, that it would have been truly surprising, if under 
" the most perfect dispensation of God's benefits to men, the 

2 C 



188 

The Sacrifice of the New Law* 

New Law, he had left them destitute of sacrifice ; but he \ms 
" not so left them ; on the contrary, that prophecy of Malachij 
" is evidently verified in the Catholic Church, spread as it is 

over the surface of the earth ; from the rising of the sun, even 

to the going down thereof, my name is great among thei Gen- 
•^Miles ; and, in every place, there is sacrifice; and there is 
'' offered to my name a clean ablution." 

Alas ! was ever such reasons heard of for the necessity of a le- 
gal carnal sacrifice in the Kingdom of Christ, as that, because 
the like had been set up and performed by all the nations of the 
earth, it should therefore, " Be truly surprising, if under the 
" most perfect dispensation of God's benefits to men, the New 

Law, he had left them destitute of sacrifice r" — page 71.— 
Nay, but is not that a striking reason why all such devices and 
systems should be ended and abolished ? yea, and not so much 
as named in the Kingdom of Christ, according to %ef. i. chap- 
ter ? Alas! has he quite forgot, that all such sacrifices were set 
up in the death and fall of old Adam ? or doth he not believe 
the word of the Lord, which saith to Adam, in the day he eat of 
the tree of knowledge he should surely die? And doth he not 
believe that Christ should restore all that was lost in old Adam, 
and redeem lost man out of the death, darkness, und enmity, 
wherein ail the sons of Adam in the fall were comprehended? 
yea, Avherein there was no end of sinning and sacrificing ? and 
did not Christ Jesus, the Lord from Heaven, the quickning spi- 
rit, come to put an end to such sinning and sacrificings, wherein 
men were alike held captive? yea, he ascended up on high and 
led captivity captive (and brought life and immortality to light 
by the gospel) having abolished the enmity, even the law of 
commandments contained in ordinances, yea, even " Blotting 
" out the hand-writing of ordinances which was against us, and 

contrary to us" — Coh. ii. 14. — Mark then, the very ordinances 
of the law (wiiich perish all with the using) were contrary to the 
gospel state ; seeing that Christ hath taken them out of the way 
and triumphed over them, and over the upholders of them all ; 
even making a shew of them openly upon the cross, according 
to ii. chapter of Ephs. and ii. of Cols, mark then, the enmity 
and the ordinances are there classed together. — See Ephs. ii. 15. 

And yet, doth not J. M. say, that it w ould " Be truly sur- 

prising" if we should not imitate even the rudiments and ordi-, 



189 



The Sacrifice of the New Law, 

nances which were corrupted and an abomination in the very 
origin, nay, he even instances Cain's mode of sacrifice along 
with the rest, as an example, as if he did not believe that the 
mediator of the new covenant, had " by one offering perfected 
for ever them that are sanctified" — Hebs. x. 14. and that was 
a heavenly offering, even the offering of boundless love, yea, the 
offering of himself, his precious life, whereby he giveth life unto 
the world ; and that is the order of the sacrifice he now requires of 
us, (according to our measure) even that as he so loved the world, 
as to become obedient to the death of the cross for our sake, so 
should we, by a measure of the like love in return, be obedient 
unto him in all things, and not to please ourselves ; even as he 
pleased not himself — see PhiL'iu and herein is love, and love is the 
fulfilling of law; and that is the new commandment, or heavenly 
law which he hath set up, even the law of God, for God is love ; and 
and that is the gospel law written in the heart, even his spirit, 
which is love. 

Hence it must follow, that whoever sets up any outward sa- 
crifice (which perish with the using) and calls that the New 
Law, thereby denies the blessed end and effects of Christ's com- 
ing and sacrifice altogether; and as to his quoting Malachi i. 11. 
which he often repeats, in order to prove that the sacrifice of the 
mass is there confirmed ; yet doth not that passage rather tend to 
overthrow and set at naught such a sacrifice ? especially wherein 
the Prophet lays such weight upon that the name of the Lord 
should be great among the Gentiles, and in every place incense 
should be offered to his name and a pure offering, now who could 
be so light, vain, and carnal, as even to suppose that all that 
referred to nothing further than the Mass ? could any one devise 
a more gross private interpretation of the text ? nay, is not the 
letter itself at variance with such a carnal notion ? even v/hereiu 
it saith, his name should be great, and in every place incense 
should be offered, &c. Now who would say that the greatness 
of the Lord's name consisted in that of the Mass ? or that it is of= 
fered wp in every place, all the day long? seeing that (even in that 
sense) it is only performed in particular places, at stated times 
or the like. 

But is not the name of the Lord (in the sense of Scripture) his 
life, power, and virtue, which the true believer prizes above all 
things? yea, it is called a strong tower whereto the righteous 
runneth and are safej and through this his name or pov^ er, and 



190 



The Sacrifice of the New Law. 

virtue, thej offer unto Ilim continually, the aspiration of grati- 
tude, praise, and prayer, with the resignation of the will, as 
sweet incense ; not barely once or twice a day in particul^ir places 
like Mass, (and the old sacrifices of the nations,) but in every- 
place, their very breathing is an offering. 

And that is the Sacrifice of the New Law, even the law of 
the spirit, as he saith, " Behold the days come, saith the Lord, 
^' when I will make a New Covenant with the House of Israel," 
&c. " Not according to the Covenant that I made with their 
" fathers," &c. " For this is the covenant that I will make 
" with them after these days saith the Lord ; I will put my law 

in their inward parts, and write it in their hearts, and I will be 
^' their God, and they shall be my people," " For I will for- 
give their iniquities," " Now where remission of these is, there 
" is no more offering for sin"-— read Jer. xxxi. — Hebrews viii. 
and X. chapters, which are too long for me to quote ; there ye 
may see the new covenant, even the new law ; and the sacrifices 
of God are a broken and contrite spirit, and such he would not 
despise— P^ff^. H. 17. — and again, thus saith the Lord, " The 
" Heaven is my throne," &c., " but to this man will I look, even 
" to him that is poor and of a contrite spirit, and trembleth at my 

word ;" — see Isaiah Ixvi. and is not that the sacrifice foretold by 
Malachi? even the pure offering, or clean oblation, which should 
not be unclean or impure, seeing such could only be offered by 
the heart prepared of the Lord, m ho inclineth the offerer to put 
it forth, which is his own gift, who alone is the giver of every 
good and perfect gift; nay, it is no sacrifice only so far as it is 
pure ; and what if many of the poorest souls who are held in 
bondage to Milner^s beggarly elements, yet offer up a far more 
acceptable saciifice than his mass? if under a true sense of their 
wretchedness and need of a Saviour, they commit their souls to 
the searcher of hearts ? but all the sacrifices or devices which 
are the work of mens' hands, are abomination under the gospel; 
which I might abundantly prove from Scripture if my limits 
would allow ; but that needs no proof, seeing the gospel is a 
perfect dispensation, wherein even the very breathing of the 
least child thereof should be pure, being provided by the Fa- 
ther of mercies, who provides the offering. 

But every institution which is under the dominion of man, is 
imperfect, as saith the Scripture ; nay, the very best of thera 
(even though ordained by divine appointment for peculiar pur- 



191 



The Sacrifice of the New Law, 

poses in their season) are yet called weak and beggarly elements 
in comparison of the gospel. — See Gal, iii. iv. and v. chapters— 
and if the rites and ceremonies which were of divine institution 
in their season, are yet called " Weak and beggarly elements 

and rudiments of the world;" what shall we say then to that 
which God never commanded, nor instructed any man in the 
performance? even as we may ask, who first instructed the priest 
in the elements of the mass ? yet behold how the very sacrifice 
which the Lord commanded, (even as a type of the one blessed 
oflfering) was so wofully perverted as to become the greatest 
abomination of the times, even as we may read in Isaiah Ivi. 
saying, He that killeth an ox is as if he slew a man ; he that 

sacrificeth a lamb, as if he cut off a dog's neck ; he that ofFer- 

eth an oblation, as if he offered swines' blood, he that burneth 
*^ incense as if he blessed an idol ; yea, they have chosen their 

own ways," &c., " I also will chuse their delusions," &c. — 
Now although I am aware that this may apply to every irreve- 
rend or presumptuous address to the Almighty, under any name, 
profession, or form of religion whatsoever ; yet if it was such a 
horrible abomination, for an unrighteous priest to offer sacrifice 
under the law which made nothing perfect — Hebs. vii. 19. — 
how much more abominable then, would it be for such to take 
on to offer sacrifice for the people under the gospel ? and who 
could say but such might take on to make masses, and thereby 
commit still greater abominations under a profession of the gos- 
pel than even that which was done by the apostate Jews ? would 
it be any marvel then, if God should send them strong delusions 
indeed ? 

And furthermore, what if the very mass itself might prove an 
abomination, if set up and held forth as the New Law, or gos- 
pel covenant, which the Lord ordained to be set before the face 
of all people ? seeing that both the Old and New Testament de- 
clares, that Christ should be given as a covenant to the people, 
even for their sanctification and redemption, and he saith, " That 

which goeth into the mouth defileth not a man, because it en- 
^' tereth not into the heart, but is cast forth into the draught ;" 
so neither can that which is taken in at the mouth sanctify the 
heart, which is the seat of defilement ; neither can mortal eating 
or drinking nourish up the immortal soul unto eternal life ; but I 
must forbear lest I should exceed my limits, the wise in heart 



i9n 



The Sacrifice of the New Law. 

may take the hint, let it then suffice to say, that He is the Ut- 
ing bread which cometh down from Heaven, where the new 
wine is drank in the Kingdom of the Father ; and that is the 
bread and wine, that never can wax old nor corrupt or decay ; 
but mark, the new wine must be put into new bottles ; can ye 
read this, ye that are wise in your own eyes ? nay verily, it is 
foolishness to all that say it can be taken in at the mouth, which 
must be cast forth into the draught ; but David saith, " The 

Law of the Lord is perfect converting the soul ; and the Law 

of his God is in his heart none of his steps shall slide'* — Psalms 
xix. 7. and xxxvii. 31. is not that referring to the New Law, 
which is new every morning, which the Lord would put into the 
heart and mind, yea, even his Spirit in the inward parts, and 
so he would be their God, and they should be his people? and 
they need not any man to olFer sacrifice for them, " For by one 

offering he hath perfected for ever them that are sanctified,'* 
so that they should know him from the least to the greatest of 
them, whose transgressions he would blot out according to Isaiah 
liv. 13.~Jer. xxxi. 32. 33. 34.-^John vi. 45,—Heb. viii. 10. 
11. — i. John ii. 27, &c. 

There we may see the Heavenly order of the gospel, that is 
every one to know the Lord for themselves, and there is the 
true distinction ; even that it is only so far as they know him 
that way, that they can be his people, for all the Lord's children 
are taught of the Lord. — Isaiah liv. 13. — while they that only 
know Him through the medium of men or books, worship an 
unknown God at best, and such are in danger of sacrificing to 
devils, and to divers lusts, but the believer, who receives his tes- 
timony, and hath the witness in himself, can set to his seal that 
God is true, and so worships the true and living God, by whom 
he is enabled to offer the sacrifice of a contrite and broken spirit, 
unto his great name, which are the sacrifices of God under the 
New Covenant, even the gospel worship, in spirit and in truth, 
■which Christ set up over all the worships in the world — see John 
iv. 23. 24. And therein is perfection, seeing that if it be not a 
pure offering, it is rejected, and the deceiver will feel condem- 
nation in himself ; neither can he impose that sacrifice upon his 
neighbour, but must bear his own judgment ; while yet the 
least babe that breaths after a true sense of contrition and re- 
mission of sins, hath a sacrifice presented as a pure offering, 



193 



The Sacrijice of the New Lam, 

even by Him whose yoke is easy and his burthen light. 

Yet behold how J. M. labours to betray his readers into a be^ 
lief, that the Mass had been a sacrifice offered by Christians 
down from the Apostles' time " Until Satan persuaded Martin 

Luther to attempt to abrogate it," &c.* — Yet we do not find 



* J. M. often repeats, that a *' Long conference with the Devil at mid- 
^* flight, convinced M. L. that the worship of the Mass was idolatry and 
ihus he labours to persuade people, that Luther himself avowed that the 
Devil was his instructor ; but if any chose to take his word, I must leave hina 
and them to go together; howbeit I may remark by the way, that whoever 
he be, that knows nothing of a conflict with the Devil, must needs be igno- 
rant of the truth which the Devil is out of, and such are taken captive by 
him at his will. 

Now, although it is not for me to advocate M, Luther, yet I may speak 
the more freely of him, seeing that I do not fully concur with all his mea- 
sures; nevertheless I am not thereby induced the more ligf^tly to esteem him, 
for although I have read but little about him, except in quotations, designed 
to slander his character, yet even through such a medium, his worth maybe 
viewed beyond many who profess his principles; nay, I have sometimes 
deplored, that many who are called ministers of the reformed religion, do not 
even understand his speech, wliich I might prove in divers instances, whereiu 
his language was more adapted to the state of the people he addressed, than 
to define religious tenets ; but as I aim at brevity, I may only notice this one 
subject, whereby many have assayed to hold him forth as an object of ridi^ 
cule; I mean that which he often repeats of his having a conflict with the 
Devil ; from which short intimation, the tried believer may derive more in^. 
struction, than from whole volumes of brain-beating stuff, even though never 
such fine spun theory. 

We read in Scripture, that " Blessed is the man that endureth temptation'* 
'—James \. 12. — Nay, do we not read, that even our Saviour" Was in all 
" points tempted like as we are, yet without sin." — Hebs. iv. 15. — Is not 
this then the lot of every true believer (according to his measure) even to have 
to war against the world, the flesh, and the devil, and to beware of his wiles, 
but above all, to beware of assaying to perform religious duties at his insti- 
gation, lest thereby we partake of the table of devils, if so be that we worship 
an unknown God? and how should they do otherwise, who know not what 
they worship ? but as this would exceed the limits of a note, let me only rea. 
peat, that I have often deplored to observe how little, even of Luther's say= 
ings, many of his successors can understand at this day, nay, even while 
they think that they have carried the Reformation much further than he had 
seen, and given it a more orderly dress, yet is it not to be feared, that many of 
tliem are still far behind him, nay, are they not even labouring to uphold 
that lordly order of degrees of mastership and rabbiship of bishops, to exer- 
cise dominion and lordship like the heathen, which our Saviour saith woe 
unto, and which Luther laboured to pull down? yea^ insomuch that thereisi 



194 



The Sacrifice of the New Law, 

such a sacrifice as that of the mass, even once named by the apos- 
tles, nor in the New Testament, nay I challenge him to shew if 
he be able, where did ever the Apostles set forth such a sacri- 
fice, (either by ej^ample or precept) as he sets forth the mass, 
for the sins of the people, both the living and the dead ; or let 
him prove if he can, that ever they took one penny for anything 
like it, yet doth not J. M. fully admit, that his priests did it 
for pay (like a trade) wherein he boasts that they had performed 
it in dungeons where no pay could be had by the priesthood 
letter xl. page 78. but I deem that to be so base a part of the 
subject, that I shall pass it over in this place, not finding lan- 
guage adequate to set forth the iniquity of such traffic ; howbeit, 
I may have occasion to notice it hereafter, and may just remark 
by the way, that we find none among the Apostles who attempted 
to drive a money bargain on the score of religion, or to make a 
gain thereof, except Judas, or Simon the sorcerer. 

And as to his pointing at Luther, as the chief agent under 
Satan, (as he saith,) " Who attempted to abrogate the Mass," 
how could he be ignorant, that in every age, since the Mass 
•was named, there has been numerous bodies of professed 
Christians who testified against it? nay, even the Albigenses 
and Waldenses held " That Masses were impious," which tes- 
timony they bore in the face of persecution, torture, and death ; 
hundreds of years before the days of Luther, and their numbers 



he appears to have been made a blessing even to some of the Pope's people, 
though they know it not ; even though he was marvellously formed to pull 
down that which was set up as a grievous stumbling-block of iniquity, to 
cause the feeble to stumble, nay, he appears to have been clad with zeal as 
with a garment, and through all that I have seen respecting him, there ap- 
pears to run that candour and frankness, which should carry a rebuke to the 
subtle, sneaking, lukewarm, double-minded professor; which candour and 
frankness appeared so conspicuous in him, as amply to atone for many blun- 
ders ; howbeit I am persuaded, that his bold honest way of expression, has 
caused many who were strangers to the depth of his exercise, to attribute his 
blunders to the effect of rashness, yet if he did make blunders, they appear 
rather the effect of over much caution, than of rashness ; and now let the 
reader think of me as he please, I freely assert, that I am far from esteeming 
Luther as a heady rash character, nay, but 1 esteem him as a man of a cauti- 
ous vigilant turn of mind ; yet after all, whatever, he may have been, as an 
iustrument, we should bear in mind, that no man can promote the Reforma- 
tion, only so far as the Lord is pleased to make him useful. 



195 

Of Tranmhsiantiaiion. 

n'ere considerable, evea according to Mtlner^s own stat^meni^, 
th6y appeared so numerous that all the Monarchs of Christen- 
dom were called together in Council, in order to exterminate 
them — letter xlix. page 168, 169 — and although the numerous 
bodies of Dissenters, (who for ages disclaimed the Mass,) had 
been as a people killed all the day long, and not only their 
Writings were carefully destroyed, but even such as should har- 
bour them condemned to death; yet all that will not make them 
nobody before M. Luther ; and moreover, how many even of 
the Pope's own bishops demurred sorely against the Mass ; only 
look at the time of Berengarius ! what an outcry they raised 
against their transubstantiation, even so far, that they called di- 
vers Councils before they could suppress the real sentiment of their 
own people, which was only borne down by the overgrown arm 
of ecclesiastical dominion ; how comes it then that he should 
only point at Luther, and not notice the millions that disclaimed 
the Mass even ages before his time ? How could he think to be- 
tray his readers into such a notion, as that Martin Luther's testi-^ 
mony against the Mass, was then a mere novelty ? 



OF TRANSUBSTANTIATION. 

Although J. M. has written a treatise under the head of Trad- 
substantiation, i shall pass that over with a very few remarks, 
it being only a repetition of the mass and real presence, &c., 
•which is fully answered in what is gone before ; and as to th^; 
•utcry he makes against those he calls adversaries, because they 
charge his priesthood with idolatry. In asserting that " Christ 
is really and personally present in the sacrament, true God 
" as well as man," nay, he saith — letter xxxvi. page 40, 42. — 
They are perfectly aware, that we firmly believe, as an arti- 
cle of faith, that there is no bread nor wine, but Christ alone, 
true God, as well as man, present in it," and he calls them 
adversaries who opposeth that belief; but should he not rather 
count them his friends, who call upon him to consider the vali- 
dity thereof? howbeit I have never read those authors he com- 
plains of, yet I may just remind him of the challenge he so often 
repeats, for those he calls new sects to prove their religion by 
miracUsj I say then, that he himself should rather be called 

2 D 



195 



Of Transubstantiation, 

upon to prove this monstrous novelty that way, and at feast t* 
shew us that he can make a man^ before he requires us to believe 
that he is able to make a God ; and whereas he saith, " Suppose 
" that we are mistaken in this belief, the worst we could be 
" charged with is an error, in supposing Christ to be where he is 
/'not; and nothing but uncharitable calumny," cScc, "could 

accuse us of the heinous crime of idolatry" — letter xxxvi. pag& 
40.— Behold then how mighty cheap he can make an error on hia 
own side, while he pretends to be shocked at the name of idola- 
try, als ! poor man, has he quite forgot the vast numbers that his 
bishops condemned to death for not believing that Christ was in 
his sacrament ? yet can see nothing uncharitable in all that, 
while he holds that they cannot err ! !! And was it not the very 
root and ground of all idolatry, wherein men believed that God 
was in their images, while yet he was not in them. 

But why should our Saviour warn his Disciples to beware of 
false Christs (as we read in Matthew xxiv. 24. and Mark xiii. 
22.) if they themselves should be able to make Christ as often as 
they please ? Nay, for my part, were I to conceive such a gross 
carnal notion of the King immortal, as that he could be created 
by a sinful priest ; I should then be an unbeliever in the divinity 
of Jesus Christ, seeing there is no divinity in a thing that is made 
by corruptible man; and seeing there is but one Christy one 
God ; was I to believe in the numberless Christs which the 
priests doth make, should I not then be an unbeJiever in Jesus 
of Nazareth, of whom Moses in the Law and the Prophets did 
write ? Nay, were I to believe in other Christs besides Ilim, i 
should not then believe what the Lord saith of himself, even 

That the Lord he is God, there is none else besides Him." — 
See Deut. iv. 35 — i. Kings viii. 60. — Isaiah xliv. 8. and xlv. 5. 
6. 14. 18. 22, and xlvi. 9. — Mark xii. 29. — And seeing we read 
m Mark xii. 33. that " To love God above all and his neigh- 

bour as himself is more than all offerings and sacrifices," who 
is he then that would compare the sacrifice of his Mass to the 
love of God ? Nay, who could call a man a believer in Christ, 
who did not believe the commandments, seeing our Saviour re- 
fers to the commandments, and especially to the first, saying— 

Hear O Israel, the Lord thy God is one Lord, and thou shalt 
" love the Lord thy God."— M«rA; xii. 29. 30.— And doth not 
that commandment say, thou shalt not make unto thee any like- 



197 



Of Tramubstantiation, 

aess of any thing that is in Heaven above, or in the Earth bes 
neath, &c., and now seeing Christ is in Heaven, who is he then that 
dare attempt to make his likeness ? as J. M. saith— Christ alone, 
true God, as well as Man," made by his TransubstantiatioPi. 
.—See letter xxxvi. page 40. 



198 



SECTION XIV. 

Of the Adoration of Relics and Images ; and of the Invo* 
cation of Saints. — Letter xxxiv. page 24 to 33 inclusive^ 
also letter xxxiii. page 14 to !?4 inclusive. 

"W SHALL in the first place advert to what J. M, saith of the 
adoration of Relics and Images, which he sets forth as a 
kind of religious science, yea even as an ^rt not less curious 
than subtil and intricate ; yet so inexplicable that I rather refer 
the reader to his own words to see what he can make out of it; 
doth he not say that they do not make Images, but they make 
them, &c. ? I say I leave the reader to s^e if he can make any 
thing else of it, by comparing letter xxxiv. page 36, 27, 28, 29^ 
30, 31, 32, &c. 

He complains loudly of those authors who have charged them 
with idolatry in the exercise of the relative honour which they 
pay to such things ; but as I do not remember ever to have read 
even one of those authors he mentions, I may therefore make a 
few remarks on his own assertions as they stand in his bookj 
seeing that therein I am no man*s copy. 

And first, as to the distinction which he ^ects to make be- 
tween relative honour and idolatry, I would ask, where is the 
mind that could accurately reduce such distinction to practice, 
without being liable to gross error? nay, would not a poor man 
be far more likely to be drawn into gross error (even under the 
wisest of teachers) in that which he could not comprehend, or 
even command his own devotion, than by reading the Bible 
without comment, which he asserts to be so deadly dangerous? 
and moreover when we reflect, that even covetousness ( or any 
thing whatsoever that engrosses the mind and affections) is ido- 
latry, and that all nations and ages of the world have been prone 
to idolatry, even as the sparks fly upwards ; and furthermore, 
might not the rise, and origin, of all the idolatry that ever was 
in the world, be traced to that same source of relative honour, 
which he labours to defend ? 

Is it then a light thing to throw stumbling-blocks in the way 
of such as are prone to stumble, while we should yet further re- 
flect, that any thing becomes sinful so far as it ingrosses the mind, 
m draws it forth from the one adorable object, who is only, to 



199 



Of the Adoration of Relics and Images, 

he worshiped in spirit and in truth ? and then, let that thing 
appear never so harmless, or suitable, in the carnal view of 
mortals, yet if the mind be drawn out thereby, as may be the 
€ase in even conning or measuring degrees of relative honour ; 
doth not that then become a stumbling-block of iniquity, even 
to cause the sleeper to sleep the sleep of death, and the blind 
sinner to fall into the ditch of carnal ease and self-security ? 
seeing how much more grateful it is to the carnal mind, to be 
exercised in the observance of exterior objects, then to take up 
his cross and deny self, so as to have every thought brought into 
captivity to the obedience of Christ, which should lay the axe 
to the corrupt root, even to crucify the flesh with the affections 
and lusts ; yea, even to crucify the deceitful affections which 
may be pleased with outside shew, and even sayHosannah thereto, 
while by dead works they crucify the precious life ; can the 
wise scribe read this ? 

Alas ! how much more grateful is it to the world, the flesh, 
and the devil, to avoid all that heart-searching work by any 
means ; nay, even by only doating after crosses of wood, stone, 
silver, or gold, or any imitation or bodily exercise whatever ? but 
how should they that doat after such things, ever know the Cross 
^f Christ to be the power of God unto salvation ? the like may 
be said of all Images and Image-worshippers Avhatsoever ; they 
^that have the love of God shed abroad in the heart by his good 
spirit, should be disgusted rather than edified, by seeing the 
likeness of an old man or a little boy, set up to represent God 
and our Saviour ; and whereas he saith, that he " Would rather 
^^part with most of the books in his library than with his Image 
I have nothing to say to all that, further than if his books be 
of no more weight than the Image, they might all go together. 

Yet he affects to deny that his Church would allow such pic- 
tures of God to be made, but (saith he,) " Certain painters 
indeed have represented him so, as in fact he was pleased to 
appear so to some of the Prophets Isaiah and Daniel, but the 
Council of Trent says nothing of that representation ; which 
after all is not so common as a triangle among Protestants to 
represent the Trinity ;" then he saith, that " To maintain 
that the divine nature resembles the human form, is anthro- 
pomorfite heretic"— xxxiv. page 30. But I must leave 
ih& reader to judg^ whether by such language he means to assert 



200 



Of the Adoration of Relics and Image 

©r deny Images ; for my part, I eould as easily prove that yes 
and no means the same thing, as to understand the meaning of 
such jargon, is it not worse than Babel, confusion ? 

Yet he saith, the Council of 'Trent says, "The Images of 
" Christ, of the Virgin Mother of God, and the other Saints, 

are to be kept and retained, particularly in the Churches, and 

due honour and veneration is to be paid to them," &c. — and then 
he takes on to defend Image worship, by citing the case af Joshua 
falling on his face before the Ark of the Lord, which he saith 
was only a chest of settim wood, containing, &c. with images of 
cherubims, as a memorial of God's mercy — seepage 27, 28. 

Could any one suppose that a man who sets forth such reasons 
for Image worship, had ever read the New Testament ? seeing 
that the Ark and the mercy seat, with all that appertained to 
the punctualities and rituals of the Old Law, were types and 
figures of the good things that are fulfilled in Christ, the sub- 
stance, who hath fulfilled and ended them all, so iar as respects 
their outward signification and duration, and hath set up His 
Heavenly Spiritual Kingdom in the room thereof ; insomuch, that 
even to ^icknowledge or imitate the typical institution of them at 
this day, would be to deny the coming of Christ altogether, as 
iS clearly illustrated in the Epistle to the Hebrews; only look 
at Heb. ix. 8. 

And moreover I might ask him (if he thinks there can be the 
least analogy between his Images and the Ark;) who gave him 
and his brother priests the same instructions and authority to set 
up Images under the gospel, as was given to Moses to set up 
the outward tabernacle of witness in the wilderness ? nay, but 
if he understood Moses or had unity with what he set up, he 
could not, nor dare not now make any likeness or imitation 
thereof, no more than he could make to himself any image or 
likeness of any thing that is in Heaven above, or in Earth be- 
neath, &c. — Exod, XX. 3. 4. And as to the Relics and Images 
of Saints, which he recommends, alas I who could run a doating 
after the like, but such as are sadly destitute of any true sense 
of the blessed communion of Saints in spirit ? 

And as to the palliation he sets forth as a justification of his 
Church in the business of Images, saying, the established Church 
doth as much as they, in kneeling to the Sacrament, and to the 
king and his chair, and setting up a triangle for the Trinity ; and 



Of the Invocation of Saints, 

that now " Common sense has regained its rights so as to see the 
cross exalted at the top of its principal church Saint Paul'sj 
which is also ornamented all roundj with the statues of Saints 5 
" most of the cathedrals now contain pictures, and some of them 
^' carved Images" 27, but pray how far doth all that tend 
to justify the priest's use of Images ? nay, doth it not rather 
condemn them ? seeing how wofully they have caused others 
also to stumble, inasmuch as the established church must have 
got all that from the example of the popes ; seeing they could 
never find the like in the Testament, nay nor even a shadow of 
precept or example from the Apostles, to retain such heathenisli 
fragments. 

We must need set down Images and Relics to the account of 
the popes and bishops ; seeing how hard they fought to set them 
up among their people, which they did not accomplish until the 
seventh or eighth century, wherein they resorted to such nefari=» 
ous measures to set up Images, that it is marvellous that very 
shame did not restrain J. M. from once naming Coprominus (in 
this blood-stained history of Images,) whom yet he calls a per- 
secutor, because he took part with the people against the popes* 
and bishops' rage for Images, who fought so furiously for them, 
as even to stir up rebellion against any monarch that opposed 
the setting up of Images, and so they upheld such kings as 
would fight for them, as if they would go through thick and 
thin to erect something in the room of the old pagan Roman 
idols. Alas ! could there be a greater scandal to the Christian 
religion, than the very history of the deceit, sedition, rebeliionj 
bloodshed, and idolatry, of those times wherein Images were 
aet up in Christendom ? 



OF THE INVOCATION' OF SAINTS, 
See Letter xxxiii. page 14 to 24i inclusive. 

Although J. M. strenuously asserts the worship and invocation 
©f Angels (as in letter xxxiii.) yet I shall not follow him therein^ 
seeing the gross absurdity thereof will easily appear, as may be 
Seen by the following texts of Scripture, with many others of like 
import ; not to mention the delusive consequence thereof, which 
should betray into the worship of many unknown Gods, seeing 
.lhat to invoke and to worship is the same thing; yet he asserts 



Of the Invocation of SainU, 

botb*— -Look then at i. Cors. vi. 3. and xiii. 1.— and Coh. it» 
18. — and Hebs. i. 4. 5. 7. — and Hebs. ii. 5. 16. — and i. Peter 
L 12. and iii. 22.— and ii. Peter ii. 4.— and Jude vi.— and Rev,?. 
i. ii. iii. chapters — and xxii. 18. 



I may but slightly notice what J. M, calls the Invocation of 
Saints, as I need say little thereto, seeing that it is much of a. 
piece with what is gone before ; yet I may just advert to the 
advice which he gives to Saul in trouble, that laments his pray- 
ers to God are not heard | to such he saith, in addition to pray- 
ing to him with fervour, " Why not engage his friends and cour- 

tiers to add the weight of their prayers'* he means to invoke 
the Saints, as he quotes, that " The Council of Trent saith in 

the face of the world, the Saints reigning with Christ, offei' 
" up their prayers to God for men ; that it is good and needful 

suppliantly to invoke them, and to have recourse to their 
" prayers, help, and assistance," &c. and he saith, " The ca- 
" techism teacheth, that God and the Saints are not to be prayed 

to in the same manner." — See letter xxxiii. page 16, 23. 

Alas ! what deplorable instruction is this, to teach the people 
unbelief in the mercy of God, and to transfer the main part of 
mercy to man ? is not faith and hope on man's part, the condi- 
tions of the gospel, even faith in God ? but here the thief cometh 
for to steal and to destroy, nay, even to rob the poor soul of the 
most precious dispensation of his life, yea, to beguile and rob 
him of that which should open his way into all the blessings of 
the gospel, as clearly illustrated by our Saviour in the case of 
the publican, " Who could not so much as lift up his eyes to 
" Heaven, but smote on his breast, saying, God be merciful to 
" me a sinner." — Luke x. (mark how significant,) " He smote 

on his own breast, and cried for mercy ; he was convicted ia 

his own breast that he was a sinner against God and his purity^ 
" and he thus saw his case to be desperate indeed, he cried to 

God alone, as none else could help his condition ; and thus 

we may see, that man's extremity is the Lord's opportunity, 
*^ for he saith, that poor publican was justified rather than him 

that made the highest profession of morality and orthodoxy, 

and the most approved form of prayer." 

And thus we are admonished, that there is nothing so good a.i 
to trust in the Lord alone, even in the greatest extremity, under 



203 



Of the Invocation of Saints^ 

a thorough sense of our wants, not as taught by man, but by tJ^d 
Lord's conviction in our own breast ; yea, that thorough sense 
of sin, and want of a Saviour, is the first step of the ladder 
whose top reacheth unto Heaven, and happy the soul that truly 
avails itself of that day of visitation ; but what shall we say to 
the priest that would beguile and rob him of that pearl 
of great price, by despoiling him of the hope set before 
him, seeing that God alone should be his hope, even against 
hope ? and that is the state which the Lord doth justify in the 
end, as there is a thorough reliance upon him alone, waiting his 
own time, even to bear the indignation because of sinning against 
him ; yea, until thoroughly broken to pieces, and that is the state 
which the Lord biudeth up, and that can live before him — see 
tlosea vi. 

But the thief cometh for to steal, and to rob the poor soul o^ 
that unspeakable gift of a thorough reliance on God alone, and 
so teacheth him to divide his confidence between the Lord and 
those he calls his courtiers, or rather they know not what, and 
so would beguile him to slip out of the conflict before the work 
of repentance be accomplished, which man is naturally prone to 
do ; and that makes the priest tenfold more guilty, seeing how 
prone the natural mind is to seek for ease, and turn aside from 
conviction, when he feels it to be quick and powerful, and so 
his own propensity, with the world, the flesh, and the devil, is 
often found to be an over match for him, to cause him to fail 
from faith and steadfastness, without the temptations of the 
priest; what shall we say then of Milner^s Address to such as 
lament that their prayers to God are not heard ? he saith, why 
not engage his friends and courtiers to add the weight of their 
prayers to your own, (that is to pray to the Saints,) Alas ! is not 
that the way that God should never hear or answer our prayers^ 
even to distrust Him, and apply to others with a blind 
divided sacrifice, while yet we Can never be so sure that the 
Saints should hear our prayers, as the Lord himself, who regards 
and pities his creatures more than man or saint ? 

Where do we find precept or example in Scripture to call upon 
the Saints in our distress ? nay, but what saith it, Though 
^' Abraham be ignorant of us, and Israel acknowledge us not ; 

thou O Lord^ art our Father, our Redeemer, thy name is 

2 E 



204 



Of the Invocation of Saints* 

" from everlasting." And again he saith, The Heaven is xtif 
^- throne, and the Earth is mj footstool &c. " But to this 
man will I look even to him that is poor, and of a contrite spirit - 
and trcmbleth at my word" — read Isaiah Ixiii. Ixiv. Ixv. Ixvi. 
chapters throughout, there we may see that the very best of men 
or Saints, may overlook, or be ignorant of our condition : 
yea, what saith he, though a woman may forget her sucking 
child, so as to fall short of compassion, he saith " Yet will I not 
forget thee" ? and to whom would he look, but " To the poor 
and of a contrite spirit, and that trembleth at his word ?" and 
David saith, this poor man cried, and the Lord heard him, and 
saved out of all his troubles — Psalm xxxiv. 6. — read Psalm 107. 

What meaneth then all this ado about Invocation of Saints, &c. 
•which he labours to establish ? is it not in order to draw the de* 
pendance of the people off from God, and to lix it upoa man, 
even upon themselves ? nay, is not the very upshot of all their 
prayers and adoration of Saints, to keep the people a doating 
after the men of his own order, which he saith are the heirs and 
Successors of jhe Saints and Apostles, even in one unbroken 
chain of succession ? witness his classing in those he calls 
Bright ornaments of the latter ages in his Church," as the 
Bernard's, Xavier's, the Terresa's, the Sale's, which are to be 
invoked alike with all such members of his Church ? — see letter 
xxxii. page 23. But is not the upshot of all this, to draw forth 
the people to adore themselves, who pretend to be the successors 
of those they adore and invoke ? seeing that it follows as an 
undeniable consequence, that if peculiar honours and homage 
should be paid to any king or potentate, &c. after death, for the 
sake of the throne or dignity which he possessed while living I 
surely then his heirs and successors, while alive and sitting on 
said throne, must needs command still greater honour and obei-? 
sauce than their predecessors who are dead already. 



205 



SECTION XV. 

Mefleclions on the JDoctrine of Indulgence — And of Ahso^ 
lution from Sin. — Letter xlii. page 94 to 104 inclusive. 

ITH regard to the doctrine of Indulgences as held forth 
by J. M. whether it be science falsely so called, or jug» 
gling, or worse, I leave the reader to delerraiue. 

He saiih, "Whereas the Council of Trent calls Indulgences 
^' heavenly treasures, we hold that it would be a sacralegious 
crime, to be concerned in buying or selling them ; I am far, 
however, from denying that Indulgences have ever been sold, 
^' alas ! what is so sacred that the avarice of men has not put up to 
" sale 1 Christ himself was sold, and that by an Apostle, for 
^' thirty pieces of silver." — See letter xliii. pcige 98 — now what 
doth all this amount to ? does he mean, that some of his clergy 
had notoriously practised a crime comparable to that of selllag 
Christ for thirty pieces of silver, though he saith, The Caiho- 
" lie Church, has used her utmost pains, pariicidarly in general 
" Councils, to prevent it." — Ibid? 

I would ask then, was there ever another Church upon the 
face of the earth, that found occasion to " Take the utmost pains 
to prevent the sale of Indulgences ?" and was there ever a 
more idle set oif than that he offers as a balance for the whole 
amount ? wherein he saith, " I do not retort upon you, the ad- 
vertisements I frequently see about buying and selling bene- 
^' fices with the cure of souls annexed to them in your Church," 
(the Church of England,) was there ever yet a more idle salvo 
put forth, as a palliation for the sale of Indulgences, and cure of 
Souls ? alas ! doth it not rather blacken the crime yet more and 
more ? for, from whence hath the Church of England either ex- 
ample or precept to ipake merchandize of benefices and cure of 
souls ? surely they took all that frorfl popes and bishops^ seeing 
they could never find the like iu the New Testament ; insomuch 
that their driving the same trade, is so far from a justification of his 
priests, that it rather stands as a condemnation against them, 
neither has he made their case one whit the better by referring 
to the example of Judas, though he calls him an Apostle, for 
Ijet him prove if he be able, that ever Judas was an Apostle after 



206 



Reflections on Indulgences 

he sold his master, and had J. ilf. said the same of his priests or 
tishops, it would then be an answer easy to understand ; and 
could he have said so, he need not play his magic, with say and 
unsay, that no one might know his meaning ; I must say my 
very life abhors such language, and more especially on so solemn 
a subject, it reminds me of what people say of the black art, 
beyond any thing I ever heard. 

He saith, " An Indulgence, is not, and does not include, the 
pardon of any sin at all, little or great, past, present, or to 
come, or the eternal punishment due to it, hence if the parden 
of sin is mentioned in any Indulgence, this means no more, 
than the punishments annexed to such sin" &c. — page 96. — 
Does this mean that an Indulgence is some thing that amounts to 
nothing ? 

Yet he saith, " As Christ's promise to the successors of the 
" Apostles is unlimited, the church believes, and teaches, that 
" her jurisdiction extends to this sanctification, so as to be able 
to remit it wholly or partially" — page 100. — After that he 
saith " That no one can ever be sure that he has gained the en- 
tire benefit of an Indulgence, though he has performed all the 
'^^ conditions appointed for this end " iScc, " and lastly, it is the 
received doctrine of the Church, that an Indulgence when 
truly granted, is not barely a relaxation of the canonical pe- 
nance enjoined by the Church, but also an actual remission by 
God himself," &c., " the contrary opinion has been con- 
deraned by Leo X. and Pius VII.; and, indeed, without the 
effect here mentioned, Indulgences would not be heavenly 
" treasures, but rather pernicious to Christians ; contrary to two 
" declarations of the last general Council." — Letter xlii. page 
101. 

Alas, alas ! is it possible that more subtle or confused jargon 
could be uttered ? to say, " That Indulgences should not be sold, 
yet they were sold ; that they were heavenly treasures, yet an 
Indulgence does not include the pardon of any sin at all, little 
or great, &e., yet the Church had unlimited powers as sucessors 
of the Apostles, to remit it wholly or in part ; and an Indulgence 
is the actual remission by God himself, without which they 
would not be heavenly treasures; yet no man can ever be 
sure that he has gained the entire benefit of an Indulgence, 
thonghhe has performed all the conditions appointed for this 



207 



And Absolution from Sin. 

*^ end mark his words, unlimited powers from Christy yet no 
one can ever be sure, 

I should not have noticed so much of the subtlety lapped up 
in this contradictory jargon ; only in order to remind him of the 
awfulness of the subject whereupon he sports, as with his own 
deceptions ; which demonstrates this deplorable fact, that who- 
ever say such things, must be wofully hardened, so as not even 
to know what sin is, nor the terrors that await it ; much less 
doth he know what repentance or the remission of sin meaneth ; 
and still less of the price of redemption therefrom ; which if he 
knew, even in a small measure, he could not, nor dare not play 
the fool therewith, and teach the people to do so too, as set 
forth herein to a witness ; yet he saith, " The above explanation 

of an Indulgence ought to silence the objections, &c. of Pro- 

testants." 

And whereas he sets it forth as a justification, that the Pro- 
testant Churches hold the doctrine of Indulgences ; does he 
mean thereby, that two notorious sinners must needs make one 
saint ? nay, but (if they hold the like) his bishops should have the 
more to answer for setting up such a stumbling-block as still to 
cause others to stumble and fall into the ditch, seeing they 
could never have learned from the New Testament, that the 
greatest sinners of all, should derive unlimited powers from the 
Apostles, to sanctify and justify the lesser sinners ; and there- 
fore, those Protestants which he saith take the Scriptures for their 
rule, should never have dared such presumption, had they not 
been emboldened therein by the example of the popes and their 
councilSo 



ABSOLUTION FROM SIN. 
See letter xli. page 79 to 93 inclusive. 

As I have had already occasion to notice what J. M. calls 
extreme unction, when treating of his means of sanctity, I shall 
(in this plase) only advert to what he saith of confession as con- 
nected with his absolution from sin. 

And whereas he asserts, that none but his church holds the 
true order of confession ; I would say on the contrary, that I 
know of no professed Christians but what hold the necessity of 
confession, except his own priests, who destroy the true order 
«f Scripture confession altogether^ wherein they teach; that it 



208 



On Absolution from &tn. 

is only needful for the people to confess to the priests and not 
one to another, though the Scripture saith, Confess your faults 
" one to another" — Jameit v. 16. — which clearly shews that 
the minister is as much boi id to confess his faults to the people, 
as the people to him^ unless they wilfully wrest or pervert the 
text ; nay, even sound and righteous order should demand the 
like course ; for, with vvhat face could a preacher ask. his hear- 
ers to do any thing, wherein he himself did not she^ them an 
example 1 I know they may say that they also confess to other 
priests; but what is that to the people, from whom they extort 
the most trying act of man's life ? I say extort, because they 
make the people tell them their secrets ; yet the priest will not 
(or may not) tell them his own in return ; is that confessing their 
faults one to another ? or is it doing to all men in all things 
whatsoever they would have done to them according to Scrip-* 
%xxTel—Mat. vii. 12o 

I am aware I may be told that the people love to have it soj 
sn order to cloke up their iilditness in a covertly way. 

Answer. — I ktiow that the natural man loves deeds of dark- 
Bess, aad hates the light, but if the priests thus bear rule by 
their means, v/hatxwill ye do in the end thereof? doth it not 
tend to a woful end iiuieed, wherein it destroy* two of the most 
leading effects of the gospel day? first, to destroy that truth^ 
honesty, and innocent candour, that should distinguish believers. 
:^rora infidels ; and secondly, to beguile the people of their por« 
lion of religious exercise, whereby they should occupy with their 
talents, and the gifts given to every man, to proht withal, whicb 
according to gospel order, every individual is required to occupy 
with, and not fail on his peril. — And now if the priests should 
monopolize that very work which the people should do for them-- 
selves; is not that pretending to do a work which no man can 
do for another ? nay, not even to save his brother, nor give to 
God a ransom for his soul ; doth not the Scriptures bear abun- 
dant testimony to the equality of concern, and sympathy of 
feeling, that should exercise every member of the body, according 
to their respective measures ? nay, is not the Apostle Paul a 
striking example, not only of confessing the frailty and infirmity 
of the flesh, but even requesting the prayers of those to whom he 
ministered the gospel of life and salvation, shewing that he was 
Mothing only what he was through the spirit and grace of God I 



209 



On Absolution from Sin, 

But how can J. M. reconcile his order of confession (and tli^ 
power of his priests) with Mat. xviil. which he quotes so sternly, 
in order to prove his own to be the only true Church, when he 
put a construction upon the text which is not once mentioned 
therein ? for there in Mat. xviii. 15. — our Lord saith, " If thy 
^' brother trespass against thee, go and tell his fault between 

thee and him alone ; if he shall hear thee, thou hast gained 
*^ thy brother," (mark that, " between thee and him alone," but 
not a tittle about a priest in the whole affair,) but if he do not 
acknowledge his fault, how shall the injured brother know that 
he heeded him at all ? yet the priest will take quite a different 
course, and only require the transgressor to confess to himself, 
leaving the injured brother quite out of sight, except in the 
case of property or the like, some part may be returned in pri- 
vate, while all is wrapped up in utter darkness ; yea, while the 
priest takes on to manufacture the whole business himself^ 
and so offers a mock settlement to both parties, all in the 
dark, while the injured person may be mocked with a restitu° 
tion from he knows not who, nor for what, nor in what propor- 
tion ; while yet for divers reasons, he should rather than twenty 
times the amount, to be candidly iraformed of the whole fact, and 
the circumstances connected therewith ; yet it cannot be so, if 
the priest covers up ail in darkness, while yet the poor trans- 
gressor may be set at ease in his sins, even under the guilt which 
must lie upon him until he acknowledged his fault, which is the 
best restitution he can make to an injured brother, who only 
had a right to be told the whole truth, and then to forgive him^ 
that trespassed against him ; which should acquit the poor peni-^ 
tent, more than all the penance that could be heaped upon him ; 
alas ! what is it for me to injure another, and go tell the priest, 
nay, would my creditor be well used, were I even to tell him 
that I had paid his account to the priest, who might pay him or 
not as he chose. 

But J. M. asserts thus, " I say that the priest, being vested 
" by Christ with a judicial power to bind or to loose, to forgive 
" or to retain sins, cannot exercise that power without taking 

cognizance of the cause on which he is to pronounce," &c. — ■ 
letter xli. page 88 — and so he sets forth an explanation of causes 
to enable the priest to decide ; such as regards the dispositioR 
©f the sinner, &e., which he saithj " Can only be gained by tke 



SIO 



On Absolution from Sim 
penitent's own confession." — Ibid.^ 

To all of which I need only answer, that it is much easier ti^ 
know the disposition of a penitent, or the sins of a sinner, with- 
out ever being told them, than it would be to forgive them after 
the fullest confession ; I say then^ I deem this a clear and de- 
cided answer to his whole position ; yet seeing men so mighty 
•wise in their own eyes, and would be thought so by the world 
too; therefore for the sake of the simple-hearted, who desire to 
be in good earnest in a matter of such consequence, I shall oflfei' 
a few further remarks thereupon* 

Was there ever then a more delusive system (even in a cas^ 
■wherein the soul and our all is at stake,) than that confession 
and absolution from sin^ set forth by J. M. ? alas ! is not that 
like the system of the Pharisee, who is described as having the 
most strict and punctual order of prayer, confession, and thanks- 
giving to Cod ? even as one thankful for being so far preserved 
from sin ; yea, there he is set forth as a masterpiece of the most 
perfect workmanship that ever man can eflfect in religion, nay, 
even beginning with, God, I thank thee that 1 am what I am,, 
&c., even as one shewing forth the most profound humility,, but 
what then, voluntary humility is self-exultation, seeing that all 
that is of man's righteousness or unrighteousness are (alike) as 
filthy rags, yea, whether he confesseth, I have committed such 
and such sins, or saith, God, I thank thee for being so far pre- 
served from sin ; in all this the old evil nature may be saved 
alive, while the devil's work-house can be kept in comely order 
by the help of a priest, who claims a presumptuous power to for- 
give sins, wherein he has no part but what adds to his own sin, 
yet all that is mighty grateful to the heart of man, which is de- 
ceitful above all things ; and therein man is exalted, even while 
he aims at profound humility, wherein we may behold, like 
people, like priest. 

But gospel repentance and remission of sins is altogether ano- 
ther thing, as being the work of God, yea, even his own 



* Even Nebuchadnezzar would not believe that the magicians could inter- 
pret his dream, but deemed their words lying and corrupt, unless they could 
first shew what the dream itself was j therefore, for very shame, cease to 
pretend that ye can forgive sins, until ye first shew that ye can reveal them 
to the sinner ; otherwise, whoever should believe that ye could forgive sins, 
would be more sottish than even Nebuchadnezzar himself. 



Mi 

On Absolution from Sin. 

iiDSpeakable gift, as clearly illustrated in the case of the poor 
Publican, " Who would not lift up so much as his eyes to Hea^ 

ven, but smote upon his breast, saying, God be merciful to 

to me a sinner," — Luke xviii. 13. — Thus we may see, when 
the saul is awakened to a thorough sense of sin, and the load 
thereof; it is not merely for sins he cries for mercy, but for a 
sinner, who feels as though his very plowing and praying were 
sin, yeaj sees his whole nature to be sirj, and a vessel of wrath 
Ephs. j'u 3. — Yea, and the heart deceitful above all things, and 
needs a thorough change ; and that is the mercy he seeks, or he 
is undone for ever ; yet that is the state which is justified, rather 
than the strictest orthodox that ever acted upon a stage of uni- 
formity ; but aias ! would it not be mere mockery, for such an 
one (when he saw his list condition) to run to a priest, and say, 
I have sinned in those divers sins, &c. ? nay verily, if he be a 
gospel penitent, he never can tell his sins j for even that which is 
highly esteemed of men, will be seen to be an abomination in the 
sight of God ; the true penitent can only say, I am a sinner in 
thought word and deed, yea, in every breath I draw, until God- 
be merciful to me. ♦ 

Objection. — But why may not people be true penitents, even 
while they go to the priest for help and absolution ? doth not 
that rather prove them to be in good earnest ? 

Answer.— The conditions on man's part, are faith and obedience 
to God, who saith, " trust in the Lord with all thy heart and lean 
not to thy own understanding 5" there we may see, that faith in 
God is that whereby we are saved ; yea, though we are saved 
by grade, yet it must be through faith, which is all the gift of 
God, not of works, lest any man should boast— see Ephes. IL 
So it comes not by leaning 011 the understanding of man, iielther 
our own nor that of any man, it is the gift of God, who saithj 

Cease ye from man whose breath is in his nostrils therefore, 
if there be breath in the priest's nostrils, I must cease from hira 
in that sense, lest he bring me into bondage to that law which 
is under the curse, seeing the Lord saith, " Cursed be the man 

that trusteth in man, and maketh flesh his arm, and whose 

heart departeth from the Lord" — read Jer, xvil.— and in pro- 
portion as we trust in man, or look to any arm of flesh for salva- 
tion, so far will the heart depart from the Lord^ and from a 



212 



On Absolution from Sin, 

patient bearing of his judgments because of sin, and that state 
can never overcome the corruptions of nature, nor endure unta 
the end of the Jieavenly race, but must assuredly fall, or turn to 
the right hand or to the left ; nay, \vhether he might become 
the most orthodox libertine, or the most sleeked self-righteous 
Pharisee ; hrs case is equally deplorable, (mark, by self-right- 
eous, t mean any righteousness that is of man, even though he 
should appear never so humble,) but it is only such as keep the 
word of his patience, that shall be kept from the hour of tempta- 
tion, which shall come upou all the world, according to Rev.mi. 10. 

And moreover, the Apostles were sent to teach and to baptize 
the nations iuto a sense of the Lord's judgments ; and so they 
did to purpose ; insomuch that multitudes were pricked to the 
heart, and cried, what shall we do, and the Apostles (who 
knew what should be bound or loosed, remitted or retained,) 
"Warned them to " repent and be baptized in the name of Jesus 
Christ, for the remission of sins, and ye shall receive the gift of 
the Holy Ghost mark then, they were directed to such repen- 
tance and baptism as should insure them the gift of the Holy 
Spirit ; I say mark, he saith, " every one of you, and ye shall re- 
ceive the gift of the Holy Ghost" — see Acts ii. — there we see, the 
pi&ople were not to stop short of the gift of the Holy Ghost. 

Now ye that take on to give repentance and absolution as 
the Apostles' successors; can ye say to your converts as they 
did, " Ye shall receive the gift of the Holy Ghost ?" or will 
your baptism insure the gift of the Holy Ghost ? if so, how comes 
it then that ye deride and scoff at those that profess such a gift ? 
but I see this theme would exceed my limits in this place ; I say 
then, the Apostles directed the people to him, who through 
their rninistry had shewed them their sins; so in all their labours, 
they commended them to God and to the word of his grace — sec 
Acts XI. 23, and xiii. 43. and kx. 31,— Titus ii. il.— 1 Peter 
if. 10. 

But let J. M. shew if he able, where did ever the Apostles 
send people to a priest for absolution, and to perform a course 
of penance devised by man for the cure of souls ? or let him shew 
if he can, where is there such a course prescribed for the gospel 
times, even with as much punctuality, or repeated so often 
as the rituals of the priests' office under the law of MoseS, 
which are repeated with exquisite exactness; though they 



313 



On Absolution from Sin. 

were but figures of the good things that should be fulfilled in 
Christ, the Heavenly substance of the types and figures of the 
law ? surely then, if that which should continue only for a sea- 
son, is set forth and repeated with the utmost precision, even to 
A tittle, how much more still should that law which must stand 
to the end of the world, be clearly set forth, defined, and re- 
peated, over and over again, but where can he find the priests' 
oj0Bce and course of penance and absolution so defined, or even 
commanded under the gospel ? nay, but disclaimed altogether, 
and Christ set forth as the sanctifier and the justifier of his 
people; even of all that receive Him through sanctification of 
the spirit and belief of the truth, to whom he is promised to be 
their all in all, yea, even their wisdom and righteousness, their 
sanctification and redemption. 

And so he is set forth and described, even repeated over 
and over again, as in the volume of the book it is written of the 
heavenly spiritual dispensation of His grace and truth, aud spirit 
iu the inward parts, through which He would be merciful, and 
forgive transgressions and sins, as promised in the Scriptures, 
and asserted in divers manners of speech, not only here a little, 
and there a little, but here much, and there a great deal, to 
the same import as these following. — John i. 17. — Horns, iiL 
f^i.-'Ephes. ii. 8. 9.— 1 Cor. i, 29. 30. 



§14 

SECTION XVI. 

Purgatory and Prayers for the JQead, — See letter xliii» 

page 104 to 115 inclusive, 

W MEAN not to enter into disputation with J, M. on the docf 
trine of the existence of his Purgatory, seeing that it is not 
supported by Scripture testimony, and moreover, it being one of 
those things that infinite wisdom has seen meet to place out of 
the reach of finite comprehension, I therefore deem silence the 
best answer that can be given to any presumption that is assumed 
on such a subject ; howbeit, I mean to glance a little at the 
weakness of his proofs, and the consequence of his conclusionSj 
yet I may say upon the whole, that he has yielded much in 
the outset ; wherein even he sets forth as ' a parallel case," 
that though in Scripture, " We perpetually read of sanC" 
tifying the Sabbath or Saturday, but never meet with Sunday, 
as a day of obligation," &c. (as it is now esteemed,) and then 
he cites, that " The inspired Epistles, and the gospels also, are 
not regular treatises, upon the Christian religion." — Letter xliii, 
page 104, 105. Now (although he then takes on to prove Pur-? 
gatory from Scripture,) doth not even his own admission she-,v 
that he could find but Kttle there to support his argument ? nay, 
if proving from Scripture the first day of the week to be the 
Sabbath, is (as he saith,) a parallel case," surely then he 
will find little there upon that subject ; yet if Christ b^ the 
Sabbath (or rest) of the true believer, they that sanctify Him in 
their hearts and lives, need not dispute about days and times ; 
and whereas he asserts, " That the Scriptures are not regular 
" treatises upon the Christian religion," I leave the reader to de- 
termine whether all this together doth not evidently betray the 
weakness of his whole argument. 

But as I dare not mince a matter of such unspeakable impor- 
tance, I shall not overpass what appears to me the most wonder- 
ful and horrible thing connected with the whole subject ; and 
that is, the getting of money for prayers and masses for the 
dead, to relieve them in Purgatory ; the very naming of which 
appears like uttering of daring calumny against the Majesty of 
Heaven J against our Redeemer, and against the gospel; yea, 



215 



On Purgatory md Prayers for the Dead. 

and even against the whole Iiumaa race ; nay, is it not a fouler 
slander than ever an Infidel cast upon the Christian religion ; 
yet I have often heard, (and J. Milner^s own people will freely 
admit,) that large sums of money have been expended that way, 
both by the bequest of the dead, and donations of the living ; 
hence we may say, that the question about the existence of a 
Purgatory after death, is swallowed up in amazement at mea 
daring to drive a money bargain with Omnipotence, to bring 
their friends from thence, and that being the main burthen of 
£he whole question, so far as regards the actions of the living, is 
it not therefore marvellous, that he should write pages on a 
^subject, and never once name the only momentous part thereof.* 
As to that idle question which he proposes, saying, "What 
place, I ask, must that be, which our Saviour calls Abraham's 
^' bosom, where the soul of Lazarus reposed, till he by his 
sacred passion paid their ransom ?" &c. — Letter xliii. — page 
i06. — Which question I would answer, by only asking him, 
would he give or take money for prayers or masses, to redeem 
souls out of Abraham's bosom ? surely that is a state that needs 
none ©f his masses, neither would any being better than the 
serpent, pray for souls to be redeemed out of Abraham's bosom. 
He asks, " Again, of what place is it that St. Peter speaks, 
where he says Christ died for our sins, and He preached to 
those spirits that were in prison ?" then he cites 1 Cor. xv. 
^9. — What shall they do which are baptized for the dead, if 
the dead rise not at all ? why are they then baptized for 
the dead ?" again he asks, " W^hat other sense can that pas- 
sage of St, Paul's Epistle to the Corinthians bear, than that 
which the Holy Fathers affix to it, where the Apostle says, 
the day of the Lord shall be revealed by fire, and the fire 
^' shall try every man's work of what sort it is : if any man's 
work abide he shall receive a reward ; if any man's work be 
burned he shall suffer loss, but he himself shall be saved, yet 
so as by fire" — such he calls Scripture proofs of Purgatory — see 



* A]as ! according to Milner, to what a woful pass should the people be 
-ijrought, who at the hour of death should have naught to rely upon hwl 
through the medium cf their clergy ? nay how should they be debased, who 
through life had only priests to look to, and after death even to pay them for 
adraig^sioa into Heaven ? 



216 



On Purgatory and Prayers for the Dead, 

page IO65 107. Could any one shew forth more stupid ignorance, 
{not to say worse,) than to put such a gross carnal private inter- 
pretation upon Scripture, as to say the above texts could have no 
meaning but to prove a Purgatory after death ? co jld he divulge 
a greater slander against those he calls Holy Fathers than to say 
they could affix no other sense to it ? well is it said, If the 
" blind lead the blind, both shall fall into the ditch together"— 
and who so blind as they that will not see. 

Alas ! does he understand so little of Peter's speech, as to 
say, that the spirits in prison to which Christ preached, must 
needs be in Purgatory ? but it is no marvel that he should know 
so little of the spirits in prison, while he denies the manifisstatiois 
of the spirit which is given to every man to profit withal — 1 Cor, 
xii. 7. Yet I might ask him, does he really believe that it is 
to Purgatory Christ alludes, when he saith, I was sick and in 
prison and ye visited me not ? or yet does he believe that Isaiah 
meant Purgatory, when he foretold that Christ should open the 
blind eyes, and bring the prisoners and them that sit in darknes^s 
out of the prison house ? and again, to preach good tidings to 
the meek, to bind up the broken hearted, to proclaim liberty to 
the captives, and the opening the prison to them that are bound — 
see Isaiah xlii. 7, and Ixi. 1 — Mat. xxv. 43f. 

And whereas he mentions being baptized for the dead, and 
that every man's work should be tried by fire ; who could be so 
gross and carnal as to mistake such plain and self-evident in- 
struction, which should have even a two-fold meaning in the ex- 
perience of every believer? alas ! is he so dead himself, as never 
to have known what is meant by being dead in trespasses and 
sins according to Scripture — see Ephes. ii. — and the great need 
of being baptized for such a state, and doth not the Scripture 
speak also of a better state, even of being buried with Christ in 
baptism, and that we should be dead with Him from the rudi- 
ments of the world ? &c. — Cols. ii. And as to his asking " What 

other sense can that passage bear, than that which the Holy 

Fathers affix to it, where the Apostle says, the day of the 
" Lord shall be revealed by fire, and the fire shall try every 

man's work of what sort it is ?" &g. Alas ! doth J. M. or his 
Holy Fathers know nothing of all this in their own experience ? 
liaw could he call them Holy Fathers, who know of no Purga- 
tery until after death ? if a man be a stranger to that fire whieh 



217 



On PuTgaiory and Prayers for the Dead^ 

shall try every man's work, and so knows nothing of these thtngS 
in himself, is he not filthy still, and an lufidel at heart, who 
knows not even the first step in the Christian course ? seeing that 
baptism is the first step, even to repent and be baptized with 
the baptism made without hands, which raises the dead ; but 
if he knows nothing of such death, neither can he knovv the bap- 
tism whereby they are raised, who were dead in trespasses and 
sins ; nay, doth he not proclaim the gross carnality of his mind^ 
wherein be saith, what other sense (than a proof of Purgatory,) 
can the Apostles' saying bear, that The day of the Lord shall 
be revealed when every man's work shall be tried by fire," &c. ? 
1 say then, how can he be called a Christian indeed, who 
knows nothing of Christ's baptism, which is made without hands, 
even though he should be thought never so orthodox or skilful, 
to make images or imitations of a baptism made with hands ? yea, 
though he should imitate what John the Baptist and others did, 
and teach the people to do so too ; yet what should all that avail, 
if he knows nothing of being buried with Christ in baptism, 
wherein also we should be raised through the faith of the opera- 
tion ot God, according to Cols. ii. ? and moreover, if he knows 
nothing in this life, of the day of the Lord which shall be re- 
vealed by fire, whereby every man's work shall be tried, what 
claim then has he to the gospel day, wherof it is declared. 
Behold, the day eometh, that shall burn as an oven," (that is 
inwardly,) and all the proud, yea, and all that do wickedly, 
shall be a stubble ; and the day Cometh that shall burn them up, 
saith the Lord of Hosts, that it shall leave them neither root nor 
branch?'^ — iVJaf. iv. l.—Is not this in reference to the gospel 
day even the day of Christ, ^f whom John saith, " He shall 
baptize you with the Holy (ihost, and with fire," &c. " And 
he will thoroughly purge his floor, and gather the wheat into the 
garner ; but he will burn up the chaff with unquenchable 
fire?"— See Mat. iii. 11, 22.— nay, did not the Lord give the 
lUw, even to Israel of old, speaking out of the midst of the fire ? 

And the true believer who fears God, and has a sense of the 
sound of the everlasting gospel, earnestly craves that the Lord 
may thus set up his judgments and mercy in his soul in this life ; 
yea, even by his fire which is in Sion, that his sins may thus go 
beforehand to judgment, that the Redeemer might so thoroughly 
purge the floor; that nothing should remain for the fire to tak^ 



m 



On Purgatory and Pmyers for the Dead, 

iioid of, which draws down iato that direfiil state, where tfe# 
worm dieth not, and the fire is nat quenched ; yet alas ! hoAv 
doth the unbeliever and the priest, embolden poor souls to take 
5t taste of sin as they pass along, while m this life, by persuading 
them that it may be purged away after death ? 

But is not that the doctrine of Satan and of Antichrist^ like 
tt)e deviFs doctrine, who is a destroyer ? yea, is it not for the 
destruction of the soul, to put off until to-morrow what should be 
done to-day ? and doth not the Lord teach us to pray that his 
Kingdom should come, and his will be done on Earth, as it is 
done in Heaven ? and how should he that feels nothing of Hea= 
¥en here, be prepared to enjoy it hereafter ? therefore let no 
man deceive us, for now is our time Or never ; nay, doth not our 
Lord compare the Kingdom of Heaven to one that made a supper 
and bid his guests, yet even such as made excuse of only busi* 
ness or family Concerns to prevent their attendance ; he saith of 
them, that they should not partake with him ; there is left no 
appeal to a Purgatory after death, or prayers, or masses to re- 
deem lost tioie, nay, but there we may see how fatal it would 
be to leave the great and momentous work for another to doo 

And seeing that no man can redeem his brother, nor give to 
God a ransom for his soul ; and that there is neither work nor 
device, nor knowledge, or wisdom in the grave, when the decree 
is sealed, which saith, " He that is unjust, let him be unjust 
still ; and he which is filthy, let him be filthy still ; and he 
that is righteous, let him be righteous still ; and he that is 
holy, let him be holy still." — Rev. xxiia 11. Oh then, why 
should poor souls be emboldened by the subtlety of the serpent, 
or any crafty money-seeking priest^ to put off until after death, 
any part of the great work of making their peace with the 
Searcher of Hearts, who hath his eyes like unto a flame of fire, 
that will be terrible to the slothful, even as to the worker of 
iniquity ? and is it not fearful mockery indeed, for frail mortal 
man, to arrogate to himself, or take on to perform for another, 
any part of that redemption which he cannot purchase for him- 
self; but which is the attribute of the Redeemer alone ? 



And as to that boast which J. M. frequently repeats, of such 
as (he saith,) " Speak in raptures of the peace and security thej 
enjoy in the communion of the Catholic Church to which he 



219 



On Purgatory and Prayers for the Dead, 

saith, great numbers of Protestants seek to be reconciled at the 
approach of death ; and so he mentions " A list of titled or dis- 
tinguished personages who embraced it on their death beds ; 
even such as a duke, earl, prince, king, and queen, with 
divers bishops," &c. While not a single instance can be 
produced of a Catholic wishing to die in any other communion 
than his own." — See letter ix.page7 9. — Letter xi. page 114, 115. 
To all which I should answer, that so far as it is true, it is a 
deplorable reflection 5 though it is no marvel if many such gran« 
dees as he namesj should have so wofully mispent their precious 
time, as to be in great amazement at the hour of death, even so 
as to be induced to catch at any broken reed, that (in their ex- 
tremity) might promise theffi never such delusive security ;— - 
Nay, I rather wonder that many more of such time-servers, as 
serve their lust of ambition and vanity through life, do not run 
to the priest to cover them, at the awful approach of eternity ; 
seeing that other professors think it safer to commend the sinner 
to God, than to themselves, at such a time, even while an of- 
fended God is what he dreads, as we read in Rev. vi. 15. 16. 
when the seal of their works was opened, The kings of the 
earth, and the great and rich men, and the mighty men," &c. 
hid themselves in the dens and rocks and mountains ; and said 
" to the mountains and rocks, fall on us, and hide us from the 
" face of him that sitteth on the throne, and from the wrath of 
" the Lamb." 

Although this may apply to every class in the world, high or 
low, bond or free, that should look to any creature under the sun 
for salvation ; yet, alas ! how many have sought to hide them- 
selves under cover of the priests' rudiments of this world ? Nay, 
are they not the miserable dens and rocks, which many have 
called to, for to cover a guilty conscience ? and what shall we 
say, if even under the two-fold iniquity of the priest, who first 
emboldened poor souls to leave a part of the great work of their 
souTs peace unwrought until the day of doom ; and secondly to 
promise to do for them what no mortal can do for another Psalm 
xlix. 7. — nay, some say they even drive a money bargain in the 
business, and take payment for prayers and masses for the dead, 
but as themselves should know how that stands, I must leave 
it with them, 

2 Q 



^20 



On Purgatory and Prayers for the Dead, 

Alas ! was tliere ever a more delusive mountain or rock for tlie 
terrified sinner to flee to, than the height of their profession f 
Ivherein they assert, that they are built upon the rock of ages, 
and can grant remission of sins ; while yet they themselves know 
whether they have been divining for money, and seeking their 
gain from their quarter, as in Jsaiah Ivi. 11. Surely then it 
would be no marvel if his assertion were true, wherein he saitK, 
that None of his people ever desired to die in another commu- 

nion," (though I myself could prove the contrary.) yet T say, 
it would be no marvel if they should never see further, who were 
so sottish as to tliirst after a sleepy dose of the quack medicine, 
which he so highly extols throughout his volume ? nay, would it 
not be a miracle, if ever such should again recover to the state 
of a truly awakened and enlightened soul ? but with the Father 
of Mercies all things are possible. 

And as to the list of Protestant bishops which he saith,"Died 

catholics;" surely he need not have deferred their wavering to 
£0 late a period, as he might well know, that such were often 
known to change sides as their interest or promotion led the way^, 
witness their shifting in the days of Edward, Mary, and Eliza- 
beth, &c., and who knows whether the bishops he names had 
any religion at all ? and if they had been deceiving the people, 
why should we marvel at seeing themselves deceived likewise ? 
and if they were sensual not having the spirit, but sat upon the 
waters where the whore sitteth, which are peoples, and multi- 
tudes, and nations, and tongues. Rev. xvii. 15. must they not 
then be unstable indeed, who sat upon the nations, if so be that 
they taught the nations to rely upon any thing the tongue of man 
could utter (for salvation or redemption,) beside the redemption 
which comes by Jesus Christ ^ nay, is it not a crying sin, to turn 
a poor soul to any thing short of the mercy of God ? " For by 
" grace are ye saved through faith, and that not of yourselves 
it is the gift of God.^^-^Ephes. ii. 8. — there we may see that 
salvation is by grace alone, wot of ourselves, nor of priests* selves, 
" It is the gift of God," yea, even his free gift, without money 
or price. 

But aias ! how deplorable must his case be, who have no 
surer stake to rely upon (at the approach of death,) than what 
he could derive through the medium of priests or Church autho- 
rity ? and still more deplorable, that they should bolster up the 



221 



On Purgatory and Prayers for the Dead. 

poor soul in a false delusive security, even as he saith, they 
^' Speak in raptures of the peace and security they enjoy in the 
^^communion of his Church, compared with their doubts and 
" fears before they embraced it but doth not he that heals a 
man's doubts and fears (before God gives him true faith and 
courage,) rob him of his soul, €ven by causing him to climb up 
another way than by Christ, who is the way and the door ? alas ! 
are not those doubts and fears the very high road to the footstool 
of his mercy, who delights to be gracious to every poor soul that 
is so thoroughly reduced thereby, as to see that unless he grants 
faith, they cannot believe to the saving of the soul, and so 
without Him they are undone for ever ; such are they that mourn, 
in Sion, (whether for themselves or others,) and the Lord do.tii 
comfort all such, and gives them the oil of joy for mourning, 
&c. — Isaiah Ixi. 2. 3. — and their earnest fervent prayer avails 
much, because they come rightly through the greai tribulation^ 
being washed in the blood (the life) of the lamb ; such would 
have all to abide the conflict until their iniquity be pardoned, 
and the warfare accomplished ; but woe be to the deceiver that 
would allure the poor soul out of that tribulation before the work 
is ejBFected or even well begun ; and has it not been the work of 
the priest and of the serpent, to heal the hurt of the people 
falsely, and to cry peace ! peace ! when there is no peace ? 
Eeeing there -can be no true peace to the poor soul that is be- 
guiled from a thorough reliance upon the Searcher of Hearts^ 
and drawn away to a dependauce upon the hireling, who bear 
rule by their means ; and though the people love to have it so^ 
while the priest may rejoice o¥er the prey, yet what will 
ye do in the end thereof ? 



223 



SECTION XVII. 

On J. Milner's Treatise of Antichrist and the Pope^s 
Supremacy. — Letter xlv. xlvi. 

ALTHOUGH J. M. has set forth a treatise on both these 
heads, I shall not follow him thereon ; and while he com- 
plains of many authors who assert that the pope is Antichrist, 
the beast, &c., he takes on to refute them in a very unmeaning 
manner ; but I have nothing to do to call any man Antichrist, 
beast, or whore, or heretic, or Catholic, or any universal term ; 
I judge no man, neither is it men that I have been combatting, 
nay, but the evils which abound amongst men and priests ; yea, 
even high priests and high places, and if Antichristian marks or 
fruits be found upon them, how can I help that? but let them 
see to themselves, and beware lest their works be found to be the 
fruits of Antichrist in the sight of Him, who is the judge of quick 
and dead, who is no respecter of persons, but renders to every 
man according to the fruit of his doings ; and that is the great 
and momentous concern for every one of us, to see how the 
matter stands between God and the never-dying soul ; but it \% 
a small matter to be judged with man's judgment ; therefore (as 
I said) I judge no man ; but seeing that while he holds forth to the 
world si'ch a vaunting challenge, as to call upon all people to 
prove their church by the fruits thereof, he asserts, that his own 
is the only true one on earth ; I may therefore remind him of 
only a few marks, in order that he may weigh and consider whe- 
ther they be of Christ, or against him ? seeing that all that is 
against Christ is of Antichrist ; and all that uphold Antichrist i« 
?is truly of him as the thing they uphold, therefore be not Mock- 
ers, but deeply consider whether that which is highly esteemed 
pf men, be not nearly allied to the kingdom of Antichrist. 

And first, doth not J. M. exult in that his priesthood alone are 
esteemed the Church which must keep and rule the conscience 
of all men, from which there is no appeal, even to the exclusion 
of the people themselves, from any voice in a matter wherein 
their soul and their all is at stake ?— see letter xi. pag-j 114.— 
Now is not that against Christ, who requires that every one 
should be accountable to Him alone, and every one to be fully 
persuaded in his own njind ? — Roms. xiv. 5. — and so to see that 
his fruit should be to the glory of the Heavenly husbandman, 
v/ho gives not his glory to any of the sons of earth, but the go- 
vernment should be on his shoulders aloncj whose name is called 



On J. Milner*s Treatise of Antichrist^ 8fe, 

wonderful, counsellor, &c. — Isaiah ix. 6. And now if any should 
presumptously arrogate that power and government unto them- 
flelves, should they not then be of Antichrist ? nay, do we not 
find, that even in the day wherein the effusion of the Holy Spirit 
was preeminently poured forth upon the Apostles, they did not 
«ven then lord over their brethren? nay, but in matters of 
' Church government, the multitude of believers had liberty to 
take their part with the elders and brethren— see Acts xv. 12. 

But as to the title of Supremacy which he labours to defend, 
iet him weightily consider whether the very term itself is not of 
Antichrist, even as his own favourite Pope, (whom he calls St. 
Oregory the Great,) asserted before he was made pope? whea 
another took the title of universal bishop ; did he not then as- 
sert, " That whoever assumed this blasphemous and infernal 
title, was the follower of Satan, and the forerunner of Anti- 
Christ:" — Clarke's History^ Vol. II. page 61. — There he may 
aee the judgment of one he calls a " Holy pope and saint;" and 
moreover, he might look beyond that, even into the New Testa- 
ment, and there see what a monstrous thing the name of a popcj 
Supremacy, or Universal head would appear ; is not the very 
naming thereof, a fearful setting at naught our Saviour's injunc- 
tion, wherein, (to such as thought who would be greatest,) He 
saith, Ye know that they that are accounted to rule over the 
^' Gentiles^ exercise lordship over them ; and their great ones 
exercise authority upon them, but it shall not be so among 
you ?" kC'—Mat. xx. 25. W.~Mark x. 42. 43.— Luke xxii. 
25. — There we may see what an abomination the very name of 
Supremacy would be among the disciples of a meek and lowly 
Saviour ; nay, is it not even of Heathenish origin ? 

The beloved disciple John saith, " That Antichrist was al- 
ready come, even in his own time ;" and so he reminded the 
believers of the spirit, even the unction wherein they should 
abide, which should teach them all things, (needful) so as 
that they need not that any man teach them but as the same 
anointing teacheth, &c.- — 1 John ii. 27. There the Scripture saith, 
that the spirit, the anointing should teach, even those that 
are called little children, eo that they need -not that any man 
4each them, but doth not J. M.- deny the spirit, calling it a 
fallacious rule, and that it is only given to the pope's priesthood, 
wfeo EQUst teach all others^ bpth old and young, great and smaM^ 



On J. Milner's Treatise of Antichrist 

iliat all need to be taught by th6m or perish eternally? even 
though divers parts of Scripture saith, that believers under the 
gospel need not that any man teach them, but as the Spirit 
teacheth ; now is not that the Spirit of Antichrist, which denies 
the Spirit of Christ, and denies the efficacy and universality of 
his gospel message, which proclaims, that All the children of 
" the Lord should be taught of the Lord," and should " Cease 

from man whose breath is in hi^ nostrils ?" I say then, is he 
not of Antichrist who thus denies Christ (the anointed) and sets 
iip man whose breath is in his nostrils, saying they must teach 
and rule the Lord's people, and that for money too ? yea every 
©ne looking for his gain from his quarter like the old false pro- 
phets ; and a goodly price have they made of it for ages, not 
only of ^ain, but of great renown in the world, each seeking 
who should be greatest, and appear most excellent in breaking 
the Lord's commandment ; and who could get most money for 
telling where Christ is to be found, even to betray him to the 
ehief priests as did Judas ; now is not all that of Antichrist or 
the son of perdition, who still sitteth in the temple of God, even 
shewing himself that he is God, and can forgive sins and grant 
indulgences as Gods upon earth ? John saith that, he that loveth 
to have the pre-eminence receiveth not the Apostles ; while yet 
he appeared a high professor, and where is the difference be» 
tween pre-eminence and supremacy? 

But I must leave the reader to see what he can make of his 
assertion, wherein he saith, that " The pope had no civil or 

temporal supremacy over persons, princes, or property," but 
that " The kings and princes themselves frequently applied to 
^ him, to make use of his indirect temporal power," &c. — Let'^ 
ier xlvi. page 130, 131. — I say, I must leave the reader to see 
if he could tell what all this means, wherein he saith, The 

popes had no direct temporal power, but used their indirect 

power when kings and princes applied to them;" now is it 
possible that he could lap up a grosser falsehood, seeing that he 
knew full well, that they often stretched their power over states^ 
nations, and people, even at their own will, and sorely against 
the will of the lawful princes and owners thereof? and if, as he 
saith, the popes had no such temporal power ; would not that 
go to condemn them altogether, and prove them the most horri- 
WiQ usurpers that ever was, to sway a sceptre which never did. 



md the Pope'^s Supremacy. 



belong to them? as he knew fall well, that they had ruled ovef 
civil and temporal states, even in divers ways, nay, even lik« 
King of kings, and Lord of lords, as if their temporal swaj 
should keep pace with their spiritual despotism and usurpation^ 
which may be seen in large measure without looking far into the 
page of history ? 

Objection. — I may be asked what is it to me, or to any man, 
\i they did exercise that power over states, nations, and people, 
if the people <:hose to submit to their dominion, what is that to 
others ? 

Answer. — With regard to kingly or temporal government, I 
have nothing to do with that ; but there is quite another raattef 
at issue, which involves a question of inexpressible weighty- 
wherein they assert, that a succession of great and grand viziers, 
who had presided over states and nations, should yet be the vi- 
cars or representatives of Jesus Christ ; even to rule over the 
conscience of men in all points, wherein the issues of eternity 
are at stake* is not that monstrous beyond expression, what 
could surpass it in comparison? Nay, let us even suppose for a 
moment, that his statement had been true, that the popes only 
acted as arbitrators to kings and princes ; or as chief ministers of 
state policy, yet hew should even that befit such a station, as 
the vicar, or representative of Him, who saith, my kingdom rs 
not of this world, and who, (among all the ways of men) had 
not where to lay his head ? Nay, mark the answer he gave t© 
the man that said, " Speak to my brother that he divide the 
" inheritance with me;" He said unto him, " Man, who made 

me a judge or a divider over you." — And is not the very name 
of Supremacy (or Supreme Head of the Church) a daring setting 
at naught His injunction, who saith, Call no man your Fa- 

ther, upon the earth : for one is your Father, which is im 

Heaven ; and be not ye called Rabbi ; for one is your master, 
^' even Christ, and ail ye are brethren, neither be ye called 

" masters ?" &c.— Read Mat. xxiii. 8. 9. 10 Luke ix, 5S.— 

and xii. 13. 4. — John xviii. 36. 

There is gospel instruction and admonition for all that hath aa 
eartohesrit; but I have nothing to do to judge any man; 
neither should I call any man by such names as Antichrist, Ca» 
tholic, Heretic, Saint, Angel, or Devil, nor any universal term ; 
as our Saviour saith, That a man's foes are they of his owA 



226 



On jr. Milner^s Treatise of Antichrist, Sf(^. 

^ household, even so, his enemies are they that profess to kticfv# 
him while by their works they deny him»" — Titus i. 16. Hence 
it appears, that Antichrist is not wholly comprehended in one 
person or order of men, even though such may go far to make up 
a part thereof ; seeing that Antichrist is a spirit of falsehood or 
deceit, varnished over with the semblance of truth and of the 
righteousness of Christ, and his spouse, yet opposed to the right- 
ousness of faith and love, (which should purify the heart to bring 
forth good fruits;) had ever Christ an enemy like this counterfeit 
one ? nay, not even among the Heathen, seeing that Antichrist 
is one with the beast, and the great whore described in Revela- 
tions, which bewitched the nations with her sorceries, and holds 
in her hand a golden cup full of the wine of her fornication^ 
whereby she maketh the nations drunk, even with her sensual 
"wisdom, and the abundance of her institutions, orders, ordinan- 
ces, and traditions, covered over and adorned with a shew of 
beauty and counterfeit holiness, will worship, and self-mortifica- 
tion and self-denial, together with the honours, dignities, plea- 
sures, and delicacies of this world, &c., all of which concur to 
make up this system of hypocrisy aud falsehood, and all to be- 
witch poor souls to rest in the lap of carnal security ; being 
also fortified therein by the example of multitudes, and the du- 
ration of antiquity, wherein she boasts of having long sat as a. 
Queen, over peoples, nations, and languages, nay, she sat upor> 
the beast, whose number is the number of a man ; so then, is not 
all that is of man's work or device in religion, proved to be of An« 
tichrist, the beast, or whore, let them be under what name or 
profession soever, yea, though some are more gross, and others 
more refined, yet all that profess Christ, while strangers to the 
operation of His good spirit, are comprehended therein, but why 
sjiould I attempt to describe Antichrist, or this religious Babylon, 
seeing that the deceit and filthiness thereof never can be told ? 
suffice it to say, that all their works they do to be seen of men, 
bence she is fitly called the mother of harlots ; but all this can- 
not be confined to any one society exclusively, as it may apply 
to any, of what profession soever, that partake of the nature, and 
bring forth the fruits thereof, and therefore, seeing that all the 
evil, or all the good that ever was, is not confined to one man or 
one sect ; who then could give any man or Church, the title of 
Antichrist or Catholic^ or any universal title exclusively. 



SECTION XVIII. 

Reflections on J, Milner^s Treatise of Persecution.—See 
Letter xlix, page 163 to 190 inclusive. 

rjlO attempt any discussion of the revolting subject of persecu-=' 
tion, is a task at which I am ready to recoil ; especially to 
follow J. Milner^ which yet appears unavoidable ; seeing that 
he hath dealt so treacherously as could not be passed over unno- 
ticed : yet I am aware that I shall not meet him with that plainness 
of speech which is due to the unfeeling brutality, and unparalleled 
subtilty, whereby he pours forth his foul slanders upon injured inno- 
cence, especially in the case of the Albigeuses and other deeply 
injured people : I say I shall not do it justice, seeing that this age 
could not bear the plainness of speech which should be the por- 
tion of such meditated calumny, neither am I capable of follow- 
ing his curious windings and shiftings, assertions, and contradic- 
tions, so as to unmask that sickly mess of sophistry which he has 
lapt up, in order to make himself and his reader believe what 
both knew to be utterly false ; yet I may notice a few specimens 
thereof; but although divers parts of his volume revives the 
sound of prisons, chains, racks, tortures, fires, and faggots, &c. 
as if he took delight in such like cheer, yet I only mean to olfpj. 
a few remarks upon his 25 pages on persecution, beginning at 
letter Ixix. page 165, 166, &c. in the first leaf whereof he ex- 
presly denies that his " church ever claimed a power of persecu- 
" ting heretics, with penalties, tortures, and death," and in the 
last leaf, he saith, If Catholic states and princes have en- 
forced submission to their Church by persecution, they were 
fully persuaded, that there is a divine authority in this Church 
" to decide all controversies of religion, and that those who re- 
" fuse to hear her voice, when she pronounces upon them, are 
^' obstinate heretics." — Letter xiix. page 190.* 



* Can that Church which claims for herself exclusively, such right and 
authority, to pronoance upon all people, beany other than Cain's religion? 
as we read that Cain talked with his brother, and it came to pass, when they 
were in the field, that Cain rose up against Abel his brother, and slew him — 
Gen, ir. S, What field was that? was it not the field of converse in the 

S H 



228 



Reflections on J. Milner's Treatise of Persecution* 

What shall we say to a man that asserts in tlie face of the 
world, that his " Church disclaims the power of persecuting 

heretics ?" and while he asserts it with such earnestness, yet 
tJehold how he goes about to prove his assertion, even as in the 
first place, he sets it forth as a proof thereof, that " When two 

bishops interfered in the capital punishment of certain Priscil- 
" lion heretics, St. Ambrose and St. Martin refused to hold com- 

munion with them mark, he had but just " expressly de- 

nied" the charge of persecution, and then in a few lines after 
he admits that the bishops were murdering certain heretics, (and 
he might have added that the Synod of Bordeaux had condemned 
said heretics,) even so early as the days of Ambrose and Martin ^ 
and yet to prove that they did not do so, he saith, two men re- 
fused communion with them, (two men,) alas ! is that all ; I 
think I might have said more myself, as I hope thefe were (even 
then) thousands grieved at such work, and any honest man 
should disclaim communion with all that promoted it; yet were 
not those murdering bishops still esteemed bishops in full church 
unity nevertheless ? and now would he have his readers to be- 
lieve for the sake of convenicncy, that the two men were the 
Ivhole Church, and that the bishops or the Synod did not belong 
to the Church, while they passed without a censure, nay, it 



orld ? and of what they tallied about, we are only informed of their olFer- 
ings unto the Lord, so that we must admit their disagreement was about re- 
ligion ; and Cain might claim priority and seniority, as being the oldest, ai 
manj' do even to this day ; but what then, did his eldership in any wise give 
a preference to his offering, nay, but we read that the Lord had not respect 
unto him nor to his olTerinp:, therefore he was wroth with his brother; which 
enmity appears the chief crime charged upon him, when he was told that if 
he did not well, sin should lie at (he door, and he should rule over him (his 
brother,) rind was not that sad ruling indeed ? though he went and builded, 
and called his building after his own name ; yet doth not J, M. now glory ia 
the self-same rule and authority, saying, because of the seniority of our 
Church, she had a right to rise up against " All, who refuse to hear her voice, 
" and pronounce them obstinate heretics" — letter xlix. page 190. But let 
him and his priesthood remember, tliat of all, whosoever rose up against 
their brethren about religion since the days of Abel, that it was because their 
own works were evil, and their offerings not accepted ? as we read in \ John 
12 — nay, their own offering being accepted, should so- abundantly sa- 
tisfy them, that they could not do aught against others, but rather pray for 
and exiiort them for edification, but could not, nor dare not rise up and pr©- 
iiouiice against them for their destruction. 



229 



Rejlections on J. Milner's Treatise of Persecution, 

flfeems quite enough for his purpose, that two men refused com- 
munion with them. 

And so he proceeds iu like manner to prove that his Church 
never sanctioned persecution, but always disclaimed it, quoting, 
that " Tertallian saith, it does not belong to religion to force 

religion." And after such like assertions, he gives an example 
to prove that the Church always acted conformable to the like 
brotherly kindness and forbearance, saying, that When an 

ecclesiastical judge or tribunal, has, after due examination, 

pronounced that any person, accused of obstinate heresy, is 
« actually guilty of it," &c. " The judge is required to pray for 

his pardon ;" and now behold the example to which he refers is 
the case of John Huss, as if that should amply suffice to demon* 
strate the clemency and inuocency of his priesthood ; yet do we 
not read, that " When the Council of Constance condemned J. 

Huss, seven bishops were commissioned to degrade him, who 
*• arrayed him in a large cap, on which various forms of devils 

were painted, the bishops saying, hereby we commit thy soul 

to the devil ?" 

Behold then the example which he sets forth, to prove the in- 
Bocence and clemency of the Church, and to clear the Council 
of Constance and all the bishops, of the murder of John Huss, 
who was forthwith burned alive at a stake, even by their owu 
people, as if he would have us to believe they did not belong to 
1 the Church, but took and burned him while the Church and 
Council prayed for his pardon ; alas ! was ever greater hypocrisy ? 
did they deliver him over to Jews or Heathens ? nay, surely, 
(for they knew full well that such would not murder him,) but 
to men of their own profession, even such as they knew, to please 
them, would fulfil their desire upon him, and execute their sen- 
tence, though against their inclination, and now he slanders the 
executioners of their sentence; alas! does he mean to assert, 
that the bishops and Council is clear of his blood, and because 
the civil authorities would not hear their prayers, they should 
therefore answer for it ? 

Is it not marvellous that very shame did not restrain him from 
setting forth such an example, to prove the innocence and purity 
of his priesthood? but the unjust know no shame — must he not 
deem his readers sottish indeed beyond measure, or how else 
could he deal out a story as if designed to address apes or mag« 



230 



Me/lediojis on jj. Milner's Treatise of Persecution, 

pies or the like ? or should I not rather compare it to intercourse 
with the old chief priests and scribes ? for wherein does his 
council stand more clear of the blood of John Huss, and Jerome 
Prague, (of whom they were the betrayers and murderers,) than 
the high priest and council of the Jews were, of the blood of 
]iim whom they condemned ? would it not be vile perversion to 
take on to clear that Council by throwing all the blame on the 
soldiers and officers ? nay, we do not find the charge laid so 
heavy, even against them, as against the priests and the Council 
that condemned him, for even some of the soldiers felt conviction 
and testified of his innocency, while the priests and scribes grew 
hardened in their guilt. 

I should not have referred to this solemn comparison, were it 
not that I am very earnest on this point, as it is but due to our- 
selves, (to the world,) and even to J. A/., to refute such bare- 
faced hypocrisy, as would take on to prove, that the Judge or 
Council which condemns people for the exercise of their con- 
science to^vards God, is not concerned in such murder, while yet 
they knew full well, tbat the death of their culprits should ini. 
evitably follow their condemnation. 

Take notice that I call it murder, because I mean to use 
sound words without deceit, and no expression short of murder 
could do it justice, but I spare the term (infernal,) 1 say then, 
it must be deemed the worst sort of murder, for divers reasons, 
too much for me to notice ; let it suffice to say, that our Saviour 
calls them the children of him that was a murderer from the be- 
ginning, who took on to justify such deeds, nay, even J. MiU 
ner's own assertion proves it to be murder, wherein he saith, 
" The Church disclaims the power of punishing heretics, with 

penalties, tortures, or death," and in order to illustrate his 
assertion, he sets forth the example x)f the Council of Constance, 
in the case of John Huss— see letter xlix. page 166 167— there 
he saith, they disclaimed the power, and yet the Council of 
Constance, (to which he refers,) condemned John Huss, and 
Jerome of Prague, who were both burned forthwith at Constance, 
yea, even by that CJiurch which he saith disclaimed the power 
so to do, and of course it was unlawful in them, and therefore it 
was (even literally) murder, yet he would have them thought 
quite innocent, because the Council betrayed and condemned 
tliem, and the civil authority executed them according to their 



231 



Reflections on J. Milner's Treatise of Persecution. 

Sentence, who were yet all of the self-same Church or profession. 

Now what can all this amount to, unless he means to say, 
that with his bishops, killing is no murder, or that murder is 
no persecution ? still it seems marvellous that he should refer to 
the Council of Constance, to prove that his Church never perse- 
cuted, especially seeing the horrible treatment of John Huss 
and Jerome, who appear to have been men of such uublaraeable 
conversation, that even their enemies could find nothing where- 
with to accuse them, only touching the law of their God, for 
whose sake they gave up all things in this world, and sealed 
their testimony in the flames. And moreover, the case of Jerome 
Is so peculiarly striking, that even J. M. himself, might have 
taken such a lesson from it, as should at least have restrained 
him from dealing so proudly. 

But he proceeds to insist " That the Church itself actually 

disclaims the power of persecution," while yet he knew full well 
that she always claimed that power, and acted upon it too, 
even from the day that Constantine proclaimed Christianity to 
be the religion of the state and of the Empire, nay, when he 
sat upon the throne of the old Pagan Caesars, did he not sooa 
begin under the tuition of the bishops, (even while he sat at the 
feet of their Councils,) to persecute such as they pronounced 
heretics or schismatics ? nay, even enjoining all to bow down to 
their creeds or to their caprice, with a precision far beyond what 
liad ever been acted upon by the old Pagan Caesars, as if 
vengeance should belong to them alone ; witness the decree of 
Constantine, which saith, ^' This I enjoin, that if any one shall 

be found to have concealed any writing composed by Arius, 
^' and shall not immediately bring it and consume it in tjie fire, 

death shall be his punishment ; for as soon as he is taken in 

this crime he shall suffer a capital punishment." — Clarke^s HiS' 
iory^ VoL I. page 298 299. 

I do not instance the above as a specimen of persecution, but 
in order to sh« w the unbounded license and caprice of the Con- 
stitution, even in the very first formation of an imperial state 
hierarchy ; seeing that the same Constantine, who had banished 
Arius, recalled him home again, though he made a decree to 
kill all that should be found to have a sheet of his writings : so 
that persecution appear to have been shuffled about as free and 
familiar as though it had been children's play, (while even some 



232' 



Reflfcthm on J. Milner^s Treatise of Persecutors, 

c^f their own pecple bewailed the tide of iniquity that flowed In 
amongst "■■^v-e stilF isi the letter^ aad couformable to all 

their cef- And J. M k^ew f>i!! wp!L, «-bat the' Empe- 
lors, -Popes, and Bishops. SI!' ' . tsed the like 

power io'pmiish and persernte i'ij-bi ^'h^f .called beretics, even 
as the old Pagao CaBsars did to persecute the Apostles aod their 
successors ; nay, it may yet be questioned, whether th^^re had 
been more blood spilt by all the old Pagan Cassars, during the 
ten persecutions, (merely on the score of uniformitj^,) than what 
was spilt even by the orthodox Arian and Donatist parties : all 
of which originated, and was sanctioned and stirred up by great 
Councils of bishops, calling each other heretics in turn, and 
•whichever were the most guilty, it is clear (as 1 have instanced) 
that those that called themselves orthodox^ or Catholic, were the 
first to begin the w5rk of perecution, while yet the most glaring 
fault amongst them all, is that wherein they so nearly resembled 
each other. 

Alas! where shall we find such a specimen of desperation and 
liuman depravity, as that whereof they accuse the Donatists, or 
Circoncellions ? can such meditated horrors be paralleled in the 
history of the universe ? but whether they were driven to that 
state of desperation, (ascribed to them) by the dint of persecu- 
tion, or whether their persecutors have belied and slandered 
them, in order to cloak up or palliate the iniquity of their per- 
secution, r must leave every body to judge as they please ! ! 
would it not appear that both these causes must needs concur^ 
ta exhibit the unnatural fury attributed to that people ? espe^ 
cially when we reflect, that their whole history comes to us 
through the medium of their adversaries, who claimed au em- 
pire over the world, both temporal and spiritual, and had sorely 
harrassed those Donatists with persecuting edicts, in order to 
(enforce submission to the See of Rome, while tbey on their part, 
appear to have chosen death rather than such submission.— See 
darkens History^ Vol. I. page 424 to 434 inclusive. 

And moreover we need not look far into history, to observe 
feow the reputed orthodox popes and bishops, did not faifto stir 
Mp the rulers to persecute many societies that could not conform 
to their orders and traditions, at divers times, to more than a 
thousand years, even to the days of the Albigenses ; nay, the 
Impartial reader may see it fully demonstrated, even throaghottt 



233 



ttefledions on J, Milner's Treatise of Persecutlofi, 

J. Milner's volume, wherein he echoes the intolerant language 
of his reputed saints and fathers, in as high a tone as though it 
had been the delight of his heart ; but is it not remarkable, that 
while he takes on to prove the forbearance and liberality of his 
Churchj he expressly asserts, that heretics of the fourth century, 
(who believed exactly the same as Protestants,) were denied the 
^' use of places of worship, and were forced to perform it ia 
forests and caverns," which he also alleges was the fate of the 
early Christians, when they were persecuted by the Pagan 
Roman Emperors. — Compare letter xlviii. page 163 — with letter 
xxxvi. page 36. 

And yet after all, he seems determined to clear the Churchj 
even at the cost of truth and honest reasoning, and so to make 
short and sure of his work, he sets it all down to the state in 
one lump, (somewhat like a man pursued with stolen goods, that 
should drop them on other men's premises,) he saith, " Whereas 
'' heretics are subversive of established governments," &c. " It 
*' does not belong to the Church to prevent princes and states 
from exercising their just authority in repressing and punishing 
them," &c. " Nor would it be irregular for a clergyman to 
exhort them to provide for the safety of the Church itself, by 
repressing its disturbers ; provided he did not concur to the 
death or mutilation of any particular disturber." — Letter xlix, 
page 176. There we may see how mighty cheap he makes per- 
secution, wherein he laps it up as if his readers should believe 
for the sake of conveniency, that it was all nothing more than a 
mere matter of legislation. 

Yet while he resorted to that deep fetch, did he not know 
full well, that the popes and bishops had so far prevailed with 
princes and rulers, as to have it enacted, that whatsoever they 
called heresy, should be deemed rebellion against the state, 
while yet he should know right well, that persecution rather 
tended to disturb the public peace ? but was there ever greater 
iniquity, than to ordain, that whoever the priest chose to call 
heretics should forthwith be deemed or adjudged rebels against 
the state ? alas ! is not that Jezebel's religion, who made the 
aflFront of the King, and blaspheming God to be the same crime ? 
is not that the accursed woman, that always called true allegianc© 
to God and the King blasphemy — see 1 Kings xxi. chapter— 
which mystical woman hath also taught among professed Chrk* 



Mefiections on J. Milner's Treatise of PerBecuiiori^ 

tians, as in Rev, ii. And so liaugbtj were the Bisliops, that they 
eould not bear a syllable to be uttered against the decision of 
their order; nay, but have not even a syllable been made a pre- 
text for the effusion of risers of bloodj as I have noticed of 
Arians, Donatists, and those who call themselves Catholic ? all 
appearing so very like each other^ that none but themselves 
could perceive the difference ; for each seemed true to their chief 
ruling principle, which was to strive who should be greatest. 

Was there ever a more foul slander invented, than to throw 
all the blame of persecution upon the rulers and people, in order 
to clear the popes and their hierarchy ; did not J. M. know to a 
certainty, that if the bishops in council had only given a nod 
against persecution, that then their rulers and people should re« 
joice, and gladly comply therewith ? yea, had they only pro- 
nounced persecution to be a greater sin, than it would be t& 
transgress their traditions or ceremonies, which are not to be 
found in the New Testament, and of course belong not to the 
Kingdom of Christ ; nay, let us for instance suppose, that they 
had only decreed, that it should be a greater sin to torture and 
murder people for the exercise of their conscience, than it would 
be to keep Easter in Autumn, would not their rulers then have 
been relieved from a piece of base drudgery under which they 
had truckled for ages ? 

Objection. — Seeing that people are no ways inclined to perse^ 
cution in these days, what have we then to do with the crimes of 
former ages, while even J. M. himself disclaims the power of 
persecution. 

Answer. — Far be it from me to upbraid any people with per-* 
secution in these days ; nay, but it is such as J. M. that is hold- 
ing the whole responsibility thereof upon his own people (even 
■while he aflfects to disclaim it altogether) seeing he would not 
allow a tittle of blame to be attached to all the cruelties that 
ever his forefathers committed, but justifies all their deeds : and 
surely what ever was right and good at any period since the gos- 
pel was first preached, cannot be evil in aftertimes, and had he 
frankly acknowledged that they did evil in Persecution, I should 
then have no more to say thereto, but while he justifies wicked 
Works, shall I not warn his admirers to beware of such men, and 
to know them by their fruits, seeing that it is a small matter to 
be judged with man's judgment, but Go'd will bring every work 
into judgment, with every secret thing. 



gS3 



Reflections on J, Milner's Treatise of Persecution. 

6ut far be it from me to desire to impute the guilt of yjerse-^ 
cution to any nation or people at this day, nay, for my part, I 
rather aim at clearing away the filth and guilt thereof from my 
fellow-countrymen, in calling upon them frarkly to coafess tlie 
iniquity of their forefathers, so far as they wore concerned there- 
in ; and so fully to Condemn persecution altogether, with the 
aiders or abettors thereof, that no part of their guilt may be en« 
tailed upon them or their children, seeing that to deny, to cloak 
up, or to justify the iniquity of others, might tend to draw 
down and entail their guilt upon ourselves and our country, and 
even to aggravate the crimes of former ages ; and was there ever 
guilt more heavy than that of persecution, seeing how opposed 
it is to the great command of all, even to that of doing to others 
in all things as we would have them do unto us ? and was it not 
a dreadful challenge, for the Jews, to say, His blood be upon 

us and on our children V—Mat. xxvii. 25*— and doth not our 
Lord say, (in allusion to the great and final judgment,) " inasmuch 
as ye did it to the least of these little ones, ye did it unto me ?" 
iind now, were we to endeavour to cloak up, or justify the Jews' 
conduct, should we not so far be partakers in their guilt ? but I 
desire with my whole heart, that the like may never be entailed 
upon my fellow-coUntrymen» 

But doth not such as J. M. labour with might and main, to 
entail the whole guilt and responsibility of persecution, not only 
upon themselves but upon all that concur in their double-minded 
evasions ? yea, even while they plead not guilty, yet palliate the 
measures thereof, even to cloak it up or deny the fact, and la- 
bour to justify the proinoters thereof, all of which proves the 
wickedness of the mind, that has unity with persecution, and the 
father thereof, who was a murderer from the beginning, who is 
likewise the father of lies, and so lying or denying the truth, is 
another leading character of the Devil, and these are his insepe- 
rable traits or marks, insomuch, that none ever yet persecuted bufc 
isuch as are found liars at the same time, and such are all that 
justify their deeds, which I shall further demonstrate in the fol* 
lowing Section. 



2 I 



236 



SECTION XIX. 

Soine further Reflections on Persecution, and the lying spirit 
that labours to justify the promoters thereof; also a vin^ 
dication of the Albigenses against some of the slanders 
which J, M, heaps upon them, S^c, 

T|N proceeding to prove tliat his Church disclaimed the power 
of Persecution, J. M. complains that " Dr. I^orteus and 
*^ others, chargeth them with claiming that power by the tenor 

of the fourth Lateran Council ;" hut as I never remember im 
have read a page of Dr. Porteus, nor even of the Lateran Coun- 
cil, until I saw it in J. Milner's book, I shall therefore treat of 
the subject simply as he sets it forth therein, which appears s» 
foul and glaring as not to be passed by unnoticed. — See letter 
xlix. page 168 169 170. 

He saith, " It must first be observed, who were present at this 
" Council, and by whose authority these decrees, of a temporal 

nature, were passed. There were then present, besides the 
" pope and bishops, either in person or by their Ambassadors, 

the Greek and the Latin Emperors, the King of England, 
" France, Hungary, and the Sicilies, Arragon, Cyprus, and Je- 

rusalem ; and the representatives of a vast many other princi- 
" palities and states ; so that, in fact, this Council, was a con- 
^' gress of Christendom, temporal as well as spiritual. We 

must next remark the principal business which drew them to- 
^' gether. It v/as the common cause of Christianity and human 

nature ; namely, the extirpation of the Manichean heresy ; which 

taught," &c. &c., setting forth a catalogue of crimes too base 
to be quoted, even some that never had been professed by any 
people on the face of the earth, (no doubt to justify or cloak up 
the iniquity of the Lateran Council) and thus he proceeds " This 
" detestable heresy which caused so much wickedness and blood- 
" shed in the preceding centuries, broke out with fresh fury, ia 
" the twelfth centuary" &c. &c. " Wh6re they were supported 
" by the powerful Counts of Thoulouse, Comminges, Foix, 

and other feudatory princes," &c. and so he magnifies theij^ 

carrying fire and sword, waging open war, casting the Bibles 

into the Jakes, and profaning the altar plate," &c. — and contt- 



237 



Reflections on J, Milner^s Treatise of Persecution. 

tiues, "It was to put an end to these horrors, that the great Lateran 

Council was held, in the year 1215, when the heresy itself 

was condemned by the proper authprity of the Church," and 
proceeds " The decree of the Council regarded only the pre- 
^'vailing heretics of that time, Vho, though wearing different 
" faces, being indifferently called Albigenses, Cathari, Beguni, 

Boguardi, and brethren of free spirit, &c. were all tied toge- 
^ ther by the tails, as the Council expresses it, like Sampson's 

foxes, in the same band of Manicheanisra. Nor was this exter- 
^ minating canon ever put in force against any other heretics, ex- 

cept the Albigenses.'" — Letter xlix. page 169 170. 
' Now I leave the reader to judge whether a more horrid lying 
slander than the above ever blackened a sheet of paper ? is it 
not quite of a piece with the old slanders which the persecuting 
bishops were wont to rise against the poor Albigenses, or Wal- 
denses, in order to justify their nefarious proceedings, in burning, 
burying them alive, torturing and hunting them with their cru- 
sades, and blood hounds ; and so to justify their iniquity, loaded 
them with the foulest of lying slanders that could be invented ; 
insomuch that we need not look far into the history of their times, 
to observe an hundred fold too much of the cruelties inflicted on 
the poor deeply injured Albigenses, or Waldenses, as they 
were alternately called, on whose case I shall attempt a few ob- 
servations, under a sense of my utter inability to do them justice. 

In taking even a slight glance at the curious windings of J. M. 
it will be needful to state the subject in order, first, to notice his 
quaint description of the Lateran Council, second, his laboured 
caricature of the Albigenses, third, to compare even the lowest 
scale of their true character with the hideous slanders which he 
heaps upon them, and fourth, to glance at their unparalleled suf- 
ferings, patience, and fortitude, &c. 

First, take notice then how he would lead his reader to be- 
lieve, that the Council of Lateran was but a mere congress of 
Monarchs, assembled for the safety and protection of their va- 
rious nations and empires ; so he saith, " In fact this Council 
was a congress of Christendom," that is, what (here in Ireland,) 
we term a Parliament ; and he mentions the King of England 
first of the Kings, as if to persuade the reader, that England 
took a leading part in the business, while yet he knew full well, 
tihat that Council was called and managed by the pope (Innocent 



2SS 

Reflections on J» M'dner's Treatise of Persecution^ 

III.) who had dethroned king John, who at that time only held 
the crown of England as vassal to the pope, who also was 
stretching his power over other Monarchs, on which my limits 
do not allow me to enlarge, nor should I desire to blacken a 
page with the subject, neither should I labour iu vain, to alter 
the opinion of any reader, who chose to take his word, that all 
the Monarchs or Powers in Christendom, were so terrified, as to 
coffiG together for fear of the three Counts, and two petty 
Pririces, (and their adherents,) who thought well to protect and 
defend their subjects against papal persecution, crusades, and 
inquisitions,, and whoever chose to take his word, that the pope 
or the bishops had no hand in that persecution, while he even 
assorts that they issued an " exterminating canon by the proper 

authority of the Church so it appears that he accounts ex- " 
termination to be no manner of persecution ; I say then, if there 
be some who should think that righteousness doth as much con- 
sist in believii'g lies, as others doth in writing them, I must leave 
them 00 togetlier, arid proceed to the next consideration. 

Secondly, wjiat appears still more revolting, and which I 
read vvitji horror, is that roundabout way which he takes to ca- 
ricature and blacken the Albigenses beyond measure; and that 
he might do the business to purpose, we find him wheeling round 
and roundabout them, until he loaded them with all the infamj 
that ever had been heaped upon the Manicheans, as he k^new that 
the cheat should appear at first blush, if he told his story straight 
forward ; so he came round with it like the serpent, to dazzle 
his reader as in the mazes of a labyrinth ; while yet he should 
know full well, that the Manicheans agree much nearer with his 
own profession (in divers points) than with the Albigenses ; for 
the Manicheans are said, even to have taken on to define the de- 
grees of purgatory, and forbid marriages to their priests, &c.* 
And whereas he saith, they taught that "Perjury was permitted 
tQ them," the Albigenses denied all manner of swearing, as 
doth evidently appear, even by the decree which pope Lucius 
III, issued agfiinst them, above thirty years before the Council 



* Jones shews that " It is even very questionable whether the sect of the 
Manicheans had then any existence, at least in Europe and Dr. A\\\x 
saith — " I defy the impudence of the devil himself, to find iij their writing? 
ihe least shadow of Manicheanism,"— To/, II, pa§fi 27. 



239 



mith reference to tfie Albigenses^ <^e. 

mi Lateran, wherein he assigns their refusing to swear, as & 
conclusive mark of their heresy, saying, " If any of thein, by 

a damnable superstition shall refuse to swear, that alone shall 

suffice to convict them of being heretics," see Jones''^ History 
Vol. 11. page 25. this brings me to the third consideration. 

Thirdly, by taking even a slight glance at the genuine character 
of the Albigenses, and Waldenses, &c. according to history^ 
we may soon perceive how basely they have been belied and 
slandered ; for although it would appear that they wrote but 
little, (as their professed principle, was, rather to live well, 
than to say much, and scrupulously to confine their views of reli- 
gion and morality to the precepts and examples of Scripture ; 
jespecially the New Testament, without adding even a tittle 
thereunto;) and moreover we are informed, that the little they 
did write, was carefully sought out and destroyed, being fre- 
=quently burned together with themselves, even during hundreds 
of years, insomuch, that their being raised up and preserved for 
such a space of time, to hold forth the purity and simplicity of 
the gospel to the surrounding nations, is peculiarly marked with 
,a signal dispJay of the Power and Providence of Almighty God; 
seeing also, that they were the poorest and meanest part of the 
creation, in the view of men, even such as the Apostle calls the olF- 
scouring of all things ; and so much the more did the excellency 
of the Power (which upheld and sustained them) appear, as in 
S Coro \. and iv.. chapters. 

And although little of their own writings have been preserved, 
jet even through the calumny of their adversaries (who say all 
inanner of evil against them) a sufficient ray of light doth break 
I'orth, even through them, to manifest whose servants they were, 
which also is a signal demonstration of the Providence of God ; 
yea, as a monument of his superintendence, shewing that he can 
make his truth manifest, even through the medium of the very 
enemies thereof, yea, even while they labour to defame it; how- 
t)eit, they mean not so ; and whatever excuse might be made for 
the crimes of such as were hurried on by the fervour of misguided 
^eal I there remains no excuse at all for such as persist in judg- 
ing and condemning people indiscriminately, on the bare asser- 
tion of their ^ivowed adversaries, without regard to what the 
accused say in their own defence ; which accursed scale of judg- 
mm% Ijeing condemned bj our Sa^Iour^ and throiighout Scrip- 



240 



Reflections on J, Milner^s Treatise of Persecution^ 

ture, is also disclaimed by alt nations, except such as were 
called sons of Belial. 

And as he brands those Albigenses with as infamous a cha- 
racter as malice could devise, I shall therefore notice two or 
three descriptions given of them bj their avowed adversaries^ 
and I shall begin with Bernard, seeing that J. M. saith, he 

Detected those heretics by miracles." — Letter xxiii. page 80. — 

Bernard was extremely offended with them for deriding the 

Catholics^ because they baptized infants, prayed for the dead, 

and asserted purgatory, &c. And he condemns their super- 
" stitious refusal to swear, &c., and blames their practice of 

dwelling with women without being married," (as he saith,} 
^ because they would not solemnize their marriages according to 

the ceremonies of his church ; yet his testimony in favour of 
^ their general conduct, seems to over balance all his invectivear^ 

wherein he saith, if you ask them of their faith, nothing caa 
''^ be more Christian ; if you observe their conversation nothing 
" can be more blameless ; and what they speak they prove by 

deeds, &c., &c., what more like a Christian ? as to life and 
^ manners, he circumvents no man, overreaches no man, and 
^ does violence to no man ; he fasts much, and eats not the 
^ bread of idleness, but works with his hands for his support ; 

the whole body, indeed, are rustic and illiterate,'* &c. — See 
Joneses History^ Vol. 1. page 507. — Such is the account which 
Bernard gave of the Albigenses in the twelfth century, about 
the time the Council of Lateran issued that exterminating canoE 
as J. Milner saith. 

Now let us observe what other of their adversaries acknow- 
ledged respecting them, even in the fifteenth century, near 300 
years after, while with incredible durance, they had been ha- 
rassed, killed, banished, and hunted throughout most nations 
of Christendom ; and even death denounced against any that 
should let them into their houses ; yet hear Claudius, archbishop 
of Turin, ^' He saith, their heresy excepted, they generally 
" live a purer life than other Christians ; they fulfil their pro- 
raises with punctuality; and, living for the most part in 
^ poverty, they profess to preserve the Apostolic life and doc- 
trine ; they also profess it to be their desire to overcome only 
^ by the simplicity of their faith, by purity of conversation, and 
^integrity of life, and act by philosophical niceties, and theoW-* 



241 



with reference to the Albigenses^ ^-c. 

gical subtleties. And he very candidly admits, that in theip 
" lives and morals they are perfect, irreprehensible, and without 
" reproach among men, addicting themselves with all their 
" might to observe the commands of God." So for Claudius of 
Turin, who wrote against them.- — Ibid Vol. 11. page 79. 

" Another adversary (Lielanstenius) speaking of the Walden- 
" ses of Bohemia says ; I say that in morals and life they are 
''good; true in words, unanimous in brotherly love; but their 
'' faith is incorrigible and vile, as I have shown in my treatise.'* 
Another speaking of them '' Expressly owns in what respect 

their faith was incorrigible and vile, when he says that all 

their errors consisted in this, that they denied the Church of 
*' Rome to be the holy mother Church, and would not obey her 

traditions." — Ibid. 

The inquisitor Reineirus who betrayed them, and wrote 
against them saith, " These heretics are known by their manners 
'' and conversation ; they avoid comTuerce, that they may be 
'' free from deceit and falsehood ; they get their livelihood by 
'' manual industry, as day labourers and mechanics ; and their 

teachers are weavers or taylors ; they are not anxious about 

amassing riches, but content themselves with the necessaries 
" of life ; they are chaste, temperate, and sober ; they abstain 
'' from anger. — Even when they work, they either learn or teach, 

in like manner also their women are very modest, avoiding 
'' back-biting, foolish jesting, and levity of speech, espe- 

cially abstaining from lies or s wearing, not so much as making 

use of the common asseverations, in truth, for certain, or the 
'' like, because they regard them as oaths ; — contenting them- 
" selves with simply answering, yes, or no. — See Joneses History^ 
" Vol, IL page 78, 79, 80, &c. 

Thus we see that even their adversaries (who say all manner 
of evil against them) were at times constrained through force 
of truth, to bear testimony to their innocence. — And what else 
but the purity of their lives, could have given them such favour 
in the eyes of their neighbours, and even of their rulers, as that 
they not only sheltered them ofttimes from Persecution, for 
hundreds of years, but even fought to protect them from fury of 
an hierarchy to which they avowed the strongest attachment ? 
yea even while those very Albigenses or Waldenses, whom they 
so sheltered^ bore a clear aad undisguised testimony agaiust 



Mi- 

Meflections on J, Milner^s Treatise of PerseMion^ 

the whole order of their hierarchy, and their traditimis, h-Afp 
even while they asserted, that the pope hath not primacy 
^' Over all the churches of Christ; and that Masses are impious; 
" and it is madness to say masses for the dead ; that purgatory 
is the invention of men, as they who believe go into eternal 
life, they who believe not into eternal damnation. — They hold 
alsoj that vows of celibacy are the intentions of men, and 
productive of uncleanness ; that monkery is a filthy car- 
case ; so many orders of the clergy^ say they, so many marks^ 
of the beast ; and moreover, we have ever regarded all the 
" inventions of men (in the aifairs of religion,) as an unspeak- 
able abomination before God ; siich as the festival days and 
vigils of saints, and what is called holy water, &c., holding 
in abhorrence all human inventions, as proceeding from Anti- 
Christ, which produces distress, and are prejudicial to the li«; 
" berty of the mind ; they hold that tyth^s or |>riests' orders 
belong not to the gospel ; so they hold it a duty to beware of 
false teachers, whose object is to divert the raind of men from 
the true worship of God, and to lead them to place their con- 
fidence in the creatures." — See Jones''s Hisiory of the Christian 
Churchy Vol. II. page 54 to 60 — to which I must refer as my 
limits would only allow a short extract. 

But as I have touched upon what they d«ny, or speak against^ 
I should also hint at what they profess to believe and teach ; for 
which I must likewise refer to Jones'' s History; yet may just 
notice by the v/ay, that they assert, We believe there is but 
" one God, who is a Spirit, the Creator of all things, the Father 
^' of all, who is above all, and through all, and in us all, who 
is to be worshipped in Spirit and in Truth, upon whom we 
are continually dependant, &c, &c. We believe that Jesus 
Christ is the Son and Image of the Father^ that in Hira all the 
fullness of the Godhead dwells, and that by Him alone we 
know the Father ; He is our Mediator and Advocate, nor is 
there any other name under Heaven by which we can be 
saved, &c." 

We believe in the Holy Spirit as the Comforter proceeding 
from the Father, and from the Son ; by whose inspiration we 
are taught to pray, being by him renewed in the spirit of our 
minds ; who creates us anew unto good works, and from whom 

" we receive the knowledge of the truth."— History^ VoU 

U. page 58. 



243 



ts)itk reference to the Alhigenses^ 8i^c, 

Such were the people against whom J. M. saith the Lateran 
Council seat forth " That exterminating canon," which he in- 
stanced by the way to prove that his Church always disclaimed 
the power of persecution, saying — " This exterminating canon 
was never put in force against any heretics except the Albi- 
genses ;"* I was about to glance at their unparalleled suiFer- 
ings, fortitude, and resignation, but J. M. has in part done the 
business before; and by the way of disapproving Persecution 
altogether, has he not proved as much in five words as I could in 
a whole volume; which brings me to the fourth observation. 



* I should make some remark upon his saying, that " This exterminating 
*' canon was never put in force against any other heretics except the Albi- 
" genses;" seeing he knew full well, that the people which were followed, 
by that Persecution (even for centuries after) were called, or rather stigma- 
tized by divers names, such as poor of Lyons, or of the mountains, woods, 
or valleys, &c., according to the place of their dispersion ; and some were 
denominated by their occupations, whether labourers or mechanics, &c., but 
their most leading appellation appears to be that of Waldenses, after the 
time of Peter Waldo ; and so, if he meant that all these were as fragments of 
the scattered Albigenses, his statement might (in that sense) be correct, which 
otherwise would be very false ; but for my part, I had no way to find them 
out,' but by following whoever was persecuted, according to history; 
which appears to idenMfy the dispersed Albigenses throughout; even by the 
testimony of the inquisitor Reinerius ; when he calls them Waldenses, saying, 
*' Of all the sects that have risen up against the Church of Rome, the Wal- 
*' denses have been the most prejudicial and pernicious, inasmuch as their op- 
*' position has been of very long continuance: add to which, that this sect 
*' is become very general," &c. " And because, while all other sects begot 
" in people a dread and horror of them, on account of their blasphemies 
*' against God, this, on the contrary, hath a great appearance of Godliness ; 
" for they live righteously before men, believe rightly concerning God in 
"every particular, &c., but hating and reviling the Church of Rome," &c. 
All which may account for them being the only objects of " extermination ;" 
but is it not marvellous and remarkable, that by a people so weak and con- 
temptable in the world's esteem, the Lord should overthrow the great Impe- 
rial Roman hierarchy ? as Claudius saith, " All sorts of people have endea- 
** voured, but in vain, to root them out, for, contrary to the opinion of all 
*' men, they still remain conquerors, or at least wholly invincible," and 
still more remarkable, that it should be chiefly effected by the very means 
which they used in order to crush them, that is, by their dispersion ? so the 
wise were confounded by their own craftiness, even as Reinerius saith, 
*' There is scarcely a country to be found where this heresy is not planted 
so that they conquered through suffering, and^ multiplied through death ; in- 
somuch that we qacnot refer to a c i r c n mstance^ the days of the Apostles, 



244 



Reflectiom on J. Milner's Treatise of Persecution^ 

. Fourthly, I say then, Avhoever cannot understand the force of 
such sophistry, as that an exterminating canon \r^s enforced 
against the Albigenses by the way of no Persecution ; it would 
be in vain for me to add a word to such as cannot understand it 
with horror; and seeing that their sufferings were beyond what 
I could set forth, I shall pass on to notice the subtilty of hig 
shifting, to throw the whole weight thereof upon the rulers and 
people, in order to clear the Church of the imputation of Perse- 
cution, while yet he should know full well, that both the rulers 
and people which he so slanders, were averse to Persecution, 
insomuch, that the popes, bishops, and cardinals, had much ad© 
to stir them up to the work of extermination ; witness how they 
wrought by divers strange stratagems and devices, too notorious 
to need reciting ? I may only instance the decree of Pope Lucius 
III. against heretics, A. D. 1181 (above thirty years before that 
Council of Lateran) it fills above four pages, particularly against 
those Paterines, and Poor of Lyons, &c., with his Perpetual 
" Anathema." 

After defining the punishment assigned to different orders and 
ranks, he saith — " As for a layman who shall be found guilty, 
^' either publicly or privately, of any of the aforesaid crimes, 
unless by abjuring his heresy and making satisfaction, he im- 
" mediately return to the orthodox faith, we decree him to be 
left to the sentence of the secular judge to receive condign 
punishment," &c., and so he proceeds — " Those who after 
" having abjured their errors," &c., " If they be found to have 
relapsed," cS:c., " We denounce that without any further hear- 
ing they be delivered up to the secular power, and their goods 
confiscated to the use of the Church" — and so, after divers in- 
structions how to prove and find out heretics, among other marks 
he saith — " If any of them, by a damnable superstition, shall 
refuse to swear, that alone shall suffice to convict them of be- 
ing heretics, and liable to the punishment before mentioned.—- 



which more clearly confirms and evidences the divine power and reality of the 
Christian religion, than that which is exemplified in their patience, perseve- 
rance, and inflexible constancy ; which even literally agree with the trials 
which our Saviour saith, should await his devoted followers, who should 
have all manner of evil spoken agaitist them; and being persecuted in one 
city, they should flee into another, as in Mat, x. which is pre-eminently 
verified iu the Albigenses aiid Waldenses in no common measure. 



S45 



with reference to the AlMgenses, Sfc 

* We ordain further, that all Earls, Barons, Governors, and 
*^ Councils of Cities and other places," &c. " Shall promise upon 
oath, that in all these particulars, whenever thej are re- 
quired so to do, thej will powerfully and eflfectuallj assist the 
Church against heretics and their accomplices." — And so he 
^oes on, adding — " If any city shall refuse to yield obedience to 
" these decretal constitutions," &c. " Neglect to punish op- 
posers, we ordain the same to be excluded from all commerce 
with other cities," &c. — Jones's History^ Vol. II. page 22. 
This is but a slight specimen of that which* popes, monks, 
And bishops, have promulgated from age to age, which I merely 
instance to remind J» M. and his admirers, how grossly he has 
belied the rulers and people of his own profession, in order to 
fclear the popes and their creatures, but his whole argument car- 
ries its own refutation to a witness, yea, the very first blush con- 
founds the whole, wherein he admits that the counts and princes 
defended said heretic subjects, even to the hazard and loss of 
their own dominions (while yet they professed the pope's religion) 
which they never would have done, if those they called heretics 
had been such horrid monsters as described by him, neither need 
the popes have had recourse to such an expedient as the Laterau 
Council, &c., in order to sanction, strengthen, and establish 
the work of extermination, if their people had been hearty and 
unanimous in the measures thereof, and forward to obey their 
mandates. 

And moreover, the very process or execution of the decrees of 
their popes and councils, prove to u demonstration how much the 
people disliked persecution; or why else need they have resorted 
to such nefarious novel inventions, as had not been heard of 
since the creation of the world, even such as the Inquisition and 
Crusades against heretics ; proceeding to such infamous devices, 
as to inflame the giddy multitude by promising absolution from 
sin, to such as ranged themselves under the banners of the cross, 
for the extirpation of heretics ; and thus stirring up the people 
to murder and plunder their innocent neighbours, which, even as 
he himself admits, had existed and encreased for centuries 
before ; of which people it should be remarked, that while they 
gave themselves up in full confidence to trust in tho Lord alone, 
(without even essaying to defend themselves :) that as long as 
Ihey go ktcpt their testimony and integrity^ nothing could over^ 



246 



Heflections on J. Milner^s Treatise of Persecution^ 

come them, nay, but even " The squabbles of the clergy oftea 
caused them to be overlooked," though persecution increased 
with their increase. 

And yet however great the sin of some of their successors may 
appear in the sight of God ; in that wherein they became skaken 
from an entire reliance upon Him, who had so marvellously sus- 
tained their ancestors, and enabled them to rejoice in suffering ; 
as after all that, to have recourse to the arm of flesh for protec- 
tion, and even in divers instances to join in with their neigh- 
bours and rulers, who fought in their defence ; which also be- 
trayed them to baulk, or compromise their principles in many 
instances ; yet I say, how much soever the anger of the Lord 
may have been kindled against such of these poor people, as 
thus distrusted his protection in the time of their calamity, so as 
to fear them that could only kill the body ; yet that will in no 
wise justify the arrogance of proud rabbies, who tremble not to 
meditate extermiijating canons against whomsoever they will in 
the creation of God, because it was in the power of their hand ; 
and now, that their successors may add sin to sin with all their 
might, they yet take on to acquit them outright (of even the im- 
putation of persecution,) by throwing the whole responsibility 
upon their rulers and people, whose aversion to persecution, (as 
I have said,) is strikingly marked, not only by the process of 
inquisitions and crusades, devised and promoted by popes and 
monks, &c., but also by the various promises and threats, which, 
from age to age, they thundered forth, in order to stir up and 
inflame the powers of the earth with ardour, in what they called 

The pious work of exterminating heresy," which they might 
have been spared the pains of repeating so often, had the people 
been forward of their own accord to promote the measures of 
extirpation. 

Yet horrible as all this must appear, and however men may 
labour to justify iniquity, still their efforts therein receive a 
tenfold deeper dye, when they take on to set it all down to 
the account of infinite purity and perfection : yea, even to assert, 
that such rabbies and their councils were infallible, and being 
built upon the rock, as the ofi'spring of God, could never err nor 
change, but that the true Church of Christ must have unity and 
fellowship with all that ever they did or decreed, since the days 
©four Saviour and his Apostles; who, they ^ay, can have no 



247 



with reference to the Albigenses^ SfC, 

other successors beside themselves, who " Have gotten the title 
deeds and the keys of the Kingdom of Heaven ;" could a more 
horrible slander be invented, or cast upon the glorious gospel of 
our Redeemer, who came not to destroy men's lives but to save 
them ? did ever an infidel devise such a slander as this, alas ! 
how doth it verify the saying of our Saviour, " That a man's 
" foes are they of his own house?" was there ever greater ene- 
mies than the professors of Christ, who betray the truth, and 
cause the way thereof to be evil spoken of ? 
. Was there ever more cruel persecutors than such as J. M, ? 
seeing that although the Albigenses were slain with the swordy 
imprisoned, tortured, and banished, to wander in deserts, and 
in mountains, and in dens and caves of the earth, (and even 
death denounced against any that took them in ;) being de- 
stroyed in all manner of ways, even burned and buried alive, 
and driven out with their, mothers and infants, until frozen to 
death on mountains, and often pursued and smothered in caves, 
&c., and yet what is even all this, when compared to what J. M. 
would do to them, seeing their sufferings were soon over, which 
were inflicted by men that could only kill the body ? but now, 
hath he not devised a mode of persecution to follow them to the 
world's end ? that is, by a course of the most barefaced slanders, 
to which his consequence gives no small degree of currency, and 
so he propagates the foulest of slanders that ever the old mur- 
derers invented (to justify and cover their wickedness,) while he 
should know full well, that there never was a persecutor but what 
belied and slandered whomsoever they murdered, in order to 
justify their iniquity, which I might demonstrate in divers in- 
stances ; suffice it to notice the deeds of the old chief priests 
and scribes, as an epitome of the whole, when they condemned 
our Saviour, and accused him of blasphemy and sedition; even 
while with all their evidence and false witnesses, the keenest 
eye of an impartial Pagan governor, (though most concerned in 
the major part of the accusation,) could see in him no fault at 
all ; mark that, Pilate saith (after three examinations,) " I find 
" in him no fault at all," even while the multitude, inflamed by 
the priests and elders, accusing him of blasphemy and sedition, 
&c., cry, crucify him, rather than a robber and murderer ; yea, 
while Pilate, (notwithstanding his base compliance,) washed his 
hands before them all^ saying, "I am innocent of the blood of 



m 

Reflections on J, Milner*^ Tr enlist of Persttution^ 

^ this just person ! ! I yet the multitude prevailed, crying 6uty 

If thou let this man go thou art not Caesar's friend." — There 
an incontrovertible proof, that whoever is condemned through 
IJrejudice or malice, must be inevitably belied and slandered^ 
insomuch that whoever could not be eonvineed thereof^ by the 
Jews* treatment of the Prince of Life, must bs deplorably 
of reason or conscience ; and more especially wherein Me saith^ 
that his devoted followers should be treated as he was himself— 
s^ee MaL x. 25,— John xv. 20. 

Is not J, M. inexcusable, who professes to regard the Scrip- 
tures, while yet he proceeds upon a scale of judgment which is 
utterly condemned thereby, that is, to judge people without 
Shearing them, in their own defence, yea, to take the bare word 
of their avowed adversaries, while even the Jews saith, Doth 
*' our law judge any man before it hear him," &c. And so our 
Saviour convicted them saying, Did not Moses give you a law, 

and none of you keepeth that law, why do ye not hear my 
^ words," &c. ? Moses' law said^ that a man should be heard 
before he was judged, but they would not hear Christ, to judge 
«5f him according to his speech, but condemned him according 
to their own prejudices, and so transgressed the very law of 
Moses itself. — See John \i'u and viii. chapters. 

Nay, but he is worse than the Heathen in his process of judg- 
ment, for even Lycias, Festus, Felix, or Agrippa, would not 
condemn Paul upon the testimony of the whole Jewish nation, 
l)iit strictly adhered to the issue of Paul's own defence — see Acts 
xxiii* xxiv. xxv. chapters. Yet how doth J. M. deal out slan- 
der and calumny against multitudes of people, on the bare tes*. 
4imouy of their avowed adversaries, even while he knew, that 
the writings, books, and testimonies, of the cruelly injured suf- 
ferers, had been consumed in the flames along with themselves, 
and especially at an age before printing was found out, they had 
little left but what might be gleaned from the writings of such as 
aided with their adversaries.* 



» When I saw this statement put forth by J. M , I then betook myself to 
try if I could find out any probable thing like what he heaped upon the 
Albigenses (as I had known but little of history) and may acknowledge my 
fault, in that I was so ignorant of the sufferings of those people, who bad 
given up all things in this world for the testimony of a good conscience, and 
fheaj'fully endured all manner of reproach atid revilings, with cruel suffer- 



249 



With reference to the Jlbigenses^ S^c,' 

Let no man deceive himself, what I assert must either b« 
true QT false ; though it is none of my business to say who is 
right or who is wrong; yet shall I not say, that false and de* 
ceitful weights and measures are an abomination, and condemned 
in Scripture ? and doth not our Saviour upbraid the Jews who 
justified the deeds of their forefathers ? even while they cried 
against persecution, (like J. M., who saith, " I detest it,"") 
saying, " Who goeth about to kill thee but he saith, " Ye 
^' are of your father the devil, who was a murderer from the be* 
ginning," and again, " Truly ye bear witness that ye allow 
the deeds of your fathers," &c.— compare Mat. xxiii. 30^. 



ings, even te banishment, torture, and death, for his sake in whom thev 
believed, and who enabled them to rejoice in that it was given them to beat 
manifold affiictioas for their testimony to the truth, and against deceit : All 
which I could evidently observe without looking far into history 

And moreover, while I observed such a volume of doleful tidings, of the 
things which befel the Christian wo^d in those cloudy and dark days 5 I could 
also yet clearly perceive (amidst all) one circumstance which affords a gleans 
of satisfaction, even that many who adhered to the pope's authority, wens 
utterly averse to Persecution ; seeing they not only sheltered and protected 
the Albigenses; but often even fought in their defence against their relentless 
adversaries; which while I attribute all to the overruling Providence of Al" 
mighty God, yet I would by no means rob their neighbours (amongst whom 
they sojourned) of the credit due to them for their kindness toward these poof 
people, which doth largely appear in Jenes's History of the Christian Church, 

And another fact which may be traced to a demonstration is this, that such, 
a people as the Albigenses have existed ever since the days of the Apostles, 
though variously denominated ; as Novatians, Puritans, Paulitians, Albi^ 
genses, and Waldenses, &c., with divers reproachful names given them by 
their adversaries, while yet they appear to have been sometimes more hidden, 
(like that of the Church fleeing into the wilderness from the fury of the dra^ 
goQ as in fiet'. xii.) yet throughout all 5 even in those days, they may 
viewed as a city set upon a hill that could not be hid (for their very sufferings 
and patience made them conspicuous) even shining forth over and above all 
the empires and powers of the earth, which could not prevail against th&m5 
(so long as they were kept undefiled thereby) though they sorely afflicted them. 
And moreover, it is well worthy of notice throughout ages yet to come, 
that while they stood true to their testimony against all wars, oaths, and idle 
ceremonies, «S:c., they were signally preserved for hundreds of years, eveu 
in the midst of persecution — And although it was then that their testimonj 
run strong, loud, and undisguised, against the superstitions and Coriruptione 
of the Tmperial Church of Rome, and of the world at large, yet they were not 
only spared, but grew and multiplied exceedingly " Being often overlooked 
*' through the intestine squabbles of the clerjy-'—yea, and found SMch favoSf 



250 



Hejlectioris on J\ Milner^s Treatise of Persecution. 

(to the end) M'ith Luke xi. 47. (to the end) with John \\t 
viii. chapters, &c. " He that justifieth the wicked, and he 

that condemneth the just, even they both are an abominatioa 

to the Lord." — Provs. xvii. 15. 

Could any thing more loudly bespeak a state of desperate de- 
pravity, than for a man to take on to justify the iniquity of 



in the eyes of their neighbours, that both rulers and people not only sheltered 
them, but even took up arms to defend them against such as the popes had 
stirred up to cut them off ; until in process of time, their successors in after 
ages, joined with their neighbours who had fought for them, and so took up 
arms in their own defence, to help such as sided with them in that way; 
which became such a woful snare to them, that it is remarkable, how when 
they took up arms to defend themselves, they became so shattered, as even 
in many instances, to baulk or compromise their testimony, so as not to re- 
main a distinct separate people, but shifted into other various societies about 
the days of Huss, Luther, and Calvin. 

Should any yet query, to what purpose then was all their sufferings, con- 
stancy, and perseverance, seeing it came to nothing in the end? I should 
answer, that while in man's view, it seems to come to nothing, (and though 
the chaff was driven away) yet all that was weighty therein, is safely ga- 
thered into the garner of God, and tends to manifold great and glorious pur- 
poses indeed, yea, such as may be called a blessing to the nations ; and even 
to their adversaries, who must needs have been struck with the force of their 
example, and the constancy of their sufferings, as a continual admonition ; 
yea, as a testimony of the Lord's hand stretched out all the day long ; and 
now more especially, unto to such as boast of superior reformation, that they 
may see whether they retain even the simplicity of the gospel, in that power 
and efficacy wherein those then maintained it, to the praise of Him that gave 
them the hundred fold in the midst of their sufferings. 

And yet after all, many are still so sottish, (perhaps wilfully so) as to say, 
where was the Reformation before the days of Luther? even many Protestants 
and Dissenters, seem to place the period of the Reformation to his days ; who 
might with as good reason, place the period of Christianity to the days of 
Constantine ; and while I should be very far from detracting from Luther or 
his fellow-labourers (but rather lament that their successors should fall so 
short of their spirit, zeal, and integrity,) yet what if it should be found, that 
the Reformation has rather suffered violence since their days, while yet it 
may assume a more orderly or national complexion ; but if it be ascending 
the chair of university degrees, in whatsoever garb it may be, surely that 
should bear no comparison with the light, life, and gospel simplicity, through 
which the Albigenses, Waldenses. and others, bore the burthen and heat of 
the day; howbeit, all that must appear foolishness (or worse than folly) to 
our great scribes and doctors, and all the wise men in old Adam ; yea, it may 
remain among the glorious secrets which God hides from such, until his book 
be opeoed in the Eternal World. 



251 



Reflections on J, Milner^s Treatise of Perse'cutiofio 

others, because they were highly esteemed of men ? alas, alas \ 
how very unlike the honest frankness of the ancient prophets and 
penmen of Scripture, is such base dissembling ? they would not 
write to cloak up their own sins, nor that of others ; nay, but 
rather to confess them, even though as highly favoured as Aaron^ 
David, or Solomon : they honestly proclaimed the evil and in- 
firmity of human nature, and thereby, clearly shewed how much 
they needed the Mediator of a better covenant ; that when I saw 
the base shifting and juggling resorted to by J, iVi., in order to 
clear his Church of the imputation of persecution ; I read it with 
horror ; considering him far more inexcusable, than the persecu- 
tors whom he took on to justify, who might often have done it 
ignorantly, nay, even thinking they did God service, when 
blinded by the smoke of an inflamed zeal ; but now, to see 
him coolly and deliberately, marching through the pool of their 
blood, wagging the head and crying aha, and calling on others 
to rejoice with him therein, bespeaks him to be eager to par* 
take of the iniquity of their forefathers. 



And furthermore, if the foregoing Sophistry should seem to 
fall short of convincing his readers of the innocency of his popes 
tind bishops, so as to prove them as harmless as lambs ; he then 
commences another course of reasoning, and that is, to set forth 
great torrents of persecution, which he saith, had been carried 
on by Protestants and Dissenters ; arguing as if that should fully 
demonstate the innocency of his Church ; even as though two 
wrongs must certainly make one right ; and although he has 
managed that argument, as if he would hurry his reader into 
such a whirlpool, as not to distinguish day from night, yet I 
shall take a slight glance at his ways and means, to see if he 
has succeeded any better thereby, than when he took on to 
prove extermination to be no persecution. 

He commences his last course of argument by saying, that 
^' They are chiefly the Smithfield fires of Queen Mary's reign^ 
which furnish matter for Protestant prejudice and declamation 
against the Catholic religion ; as breathing the very spirit of 
cruelty and murder," &c. — '^ee page 170. Thus he appears 
to speak of the " Smithfield fires," with as much indifference as 
we speak of lighting a candle, and seems highly olfended that 

2 L 



2b2 



Mefledions on J, Milner's Treatise of Persecution, 

orators should have objected to the heat of those fires, so far af? 
thej were blown up bj the bishops, which we need not wonder 
at, while he saith, thej cannot err, and so he asserts, that 
" Marj, Bonner, or Gardner, did not persecute in virtue of the 

tenets of their religion, but from motives of state policy., 

against violence and rebellion," &;c. 

But he saifh, " That in the instructions which the pope senfc 
Mary for her conduct on the throne, there is not a word to 
^'recommend persecution; nor is there in the Synod, which the 
pope's legate held at that time," &c. " He opposed persecu* 
tion with ail his influence, as did King Philip's chaplain alsoj, 
who even preached against it, and defied the advocates of it 
to produce an authority from Scripture in its favour." — Letter 
xlix. page 171. Alas ! was ever such odious juggling slapped in 
the face of any reader ? he saith, The pope sent h-er instruc- 
tions for her conduct on the throne," did the pope instruct 
Mary to commit the execution of her state affairs to the bishops, 
who might punish delinquents at their pleasure, with new in- 
vented tortures, and even roast them alive, which became as a 
proverb in those days ? now even suppose he could establish 
his far-fetched subterfuge, of defaming the sufferers indiscri- 
minately with the imputation of sedition, &C.5 yet what would 
he gain even by that? would not the work of those bishops still 
remain the most horrible that ever appeared upon the face of 
the earth ? yea, even surpassing that of savage cannibals ; for 
how would it mend the matter to say, that the bishops only took 
the civil power out of the hands of the magistrates, in order to 
roast rebels ? 

Yet v/ith all his sophistry, he cannot prove his slander of sedi- 
tion and murder against the sufferers indiscriminately, though he 
labours to betray his reader into that sentiment, even calling them 
assassins and robbers, &c. — See Letter xxii. page 67. — while he 
himself knew full well, that the main question those bishops were 
wont to put unto such as they designed to condemn, was, "What 
" sayest thou to the Sacrament of the Altar," &c., but doth 
not his saying that such persecution was quite against the mind 
of the pope and cardinals, savour still more of vile hypocrisy, 
either in them or Milner^ or both together ? for the pope to see 
the flame of persecution kindled to his liking, but knowing the 
people's aversion thereto^ he would cry against itj and pretend 



253 



Reflections on J, Mitner^s Treatise of Persecution. 

to abhor it (like Pilate) while yet he takes great care not to 
quench one spark of that persecution against which he exclaims, 
nay, /. M. knew full well, that if his priesthood disclaimed per- 
secution as he asserts, that then the pope might as easily have 
stopt it, as he could have blown out a candle. 

All which being put together, even a child may easily perceive 
how mighty cheap persecution rates with him and the pope, see- 
ing that lipilher Bonner nor Gardner, were ever disturbed by his 
authority on account of burning people alive : and yet he knew 
full well, that if those bishops had but transgressed one of their 
traditions, they should soon be roughly handled ; nay, had they 
only compelled their flocks to taste meat on the day they call 
Good Friday, they might then be excommunicated and expelled 
from office, even though our Saviour saith — " Nothing from with- 
^' out which goeth into the mouth can denie a man ; but those 

things which come from within out of the heart, they defile the 
" man : for out of the heart proceed evil thoughts, murders," 
&c.— Read Mat, xv. and Mark vii. — And Jesus sheweth that 
persecution is murder, and of the devil, who was a murderer 
from the beginning; and while we need not look far to observe 
too much of th-e censures and curses which the popes thundered 
forth from age to age ; even against people and nations, that dare to 
question their mandates, tho' of things merely appertaining to the 
commandments, doctrines, and traditions of men, and often on 
state affairs ; and as he himself instances, even on account of some 
informality in the keeping of Easter. — letter xXsi. page 168. — 
Yet when, or where can we find them excommunicating men 
that burned and tortured such as they chose to call heretics ? 
"which proves to a demonstration how mighty cheap they esteemed 
persecution, even while they raise a hypocrital howling against it. 

But for him to set forth King Philip's chaplain as a preacher 
against persecution, seems still more revolting, seeing that he 
should know, how the said Philip had proved himself such a 
monster of cruelty, as well might be compared to Nero, yea, 
even " Sitting in state (as we read) with part of his family, t» 

feast their eyes with the procession of an Auto-da-fe" — as if 
delighted to Ifehold the burning of numbers of his subjects at a 
time ; what shall we say to all this ? is it so that he should deem 
the subject so light as only fit to make a jest thereof? (far worse 
than jesting) to esteem burning no persecution at all, but mere 



254 



Reflections on J. Milner's Treatise of Persecution. 

harmless fires ? Are t^ese the fruits of his " Apostolical Tree," 
whereby he promised to prove his Church to be the only " Spot- 
" less spouse of Christ ?" but to him that glories in such fruits 
all reasoning must prove of no avail. 

And as for the conclusion, whereby he essays to clear his 
popes, monks, and bishops, from the imputation of persecution, 
by insisting, that Protestants and Dissenters surpassed them 
therein ; what doth he gain thereby, except to turn the whole 
mess into his own dish ? yet it seems marvellous that very shame 
did not restrain him from once naming the French Huguenots, 
seeing that his own people had done as much to them as might 
have satiated the most cruel desires of a Galerius, only to say, 
that in the massacre of 1572, they butchered, abused, and destroy- 
ed above 30,000 unsuspecting Huguenots so called, men, women, 
and children, even according to Tluanus, their own historian ; while 
yet the Huguenots themselves, state the number at above 70,000: 
and we read, that " When the news thereof reached the pope 
and cardinals, they proclaimed a general thanksgiving for that 
blessing confered on the see of Rome, and the Christian world, 
by the extirpation of those Huguenots which was followed 
by lighting up of bonfires, and other Heathenish marks of re? 
joicing, and though it should appear, that niothing could equal 
the circumstances of horror which marked that massacre, yet 
was it not far surpassed by that under Lewis XIV., above 100 
years after ; and although I should be very far from attempting 
to justify any people that had recourse to the arm of flesh for 
defence or protection, even in times of greatest calamity, yet 
surely the case of those Huguenots is such, as should have re- 
strained him from setting it forth as a mark of their infamy, or of 
the gentleness and brotherly kindness of his own people, for how 
could he have hit upon a theme that comprehends more unpa- 
ralleled infamy on thp part of his Church. 

He then proceeds to set forth all he could scrape together, 
wherein (he saith) the Protestants and Dissenters had persecu- 
ted both his own people and each other, shewing moreover, 
how all such persecutions, had been promoted by apostate monks, 
friars, and bishops ; even by such as Luther, Caltin, Zuinglius, 
&c. on the Continent, and the Low Countries, and by such as Knox, 
Cranmer, and Ridley, &c. in Scotlami and England, but above 
allj in the reign of Elizabeth : and so he seemsito let nothing of 



§55 



Reflections on J, Milner*s Treatise of Persecution, 

t5ie kind escape ; as if he thought the more of such stuff he could 
scrape together, the better he could cover his own filthiness, 
"while he seems to forget, that all this work had been taught in 
his own school, where all the racks, whips, gibbets, fires, and 
faggots, &c. (which he so often repeats) had been devised, and 
copiously employed at the nod of his own popes and bishops. — 
And how could he hit upon a more convincing mode, to demon- 
strate, that wherever his monks and bishops went, persecution 
went with them ? and that whatever might be made of them, 
they should be persecutors still ? I say, is it possible that he 
could have found out a clearer method to turn the whole mess 
of persecution upon his own order, than what he has done by 
magnifying the Protestant persecutions, wherein he saith, It 
was set on and conducted by apostate monks, priests, and 
bishops ;"such ashad been bred and brought up in his own school? 
and moreover he labours to prove throughout his volume, that a 
deal of popery still exists among Protestants and Dissenters even 
to this day, ^nd sorry T am that I cannot deny the assertion. 

As to the outcry he makes against the persecution in the reign 
«f Elizabeth, {though I would not make light of it by any means) 
yet doth not a portion of the guilt thereof lie at the door of his 
own popes and cardinals, who had laboured for many ages, to 
instruct their monarchs in the way they would have them to deal 
with such as they styled heretics ? and would it not be quite 
likely, that the daughter of Henry (on whom the pope had con- 
fered the title of Defender of the Faith) should be able to take 
a leaf out of their tuition, though she should hardly have thought 
of the like, if the popes had not instructed the world therein ; 
and seeing that the pope had cursed Elizabeth, and discharged 
her subjects from their allegiance to her, she might therefore re- 
venge it on her people near home (who were obedient to his 
mandates) while the pope himself was too far off; and thus were 
the poor people ground between the crown and the mitre, as be- 
tween the upper and the nether mill-stone, even as had been the 
case for many ages, that the poor flocks have been sorely torn 
and worried, as from mountain to hill, and from hill to mountain, 
€ven by the insatiable cravings, and cruel bowlings, of self-in- 
lerested kings, priests, popes, and bishops, and all the poten- 
tates of the earth, who, however thej may lay claim to, or boast 
isf heavenly or kingly dominion, are yet slaves to their own lust 



9M 



Postscript. 

«f honour and preeminence, to which also they tend to keep th& 
people in bondage, even to this day ; howbeit, the Lord is sig« 
nally rescuing them out of their jaws as relates to temporal ty» 
ranny and dominion ; oh ! then, that the nations may yet de^ 
Bdonstrate their gratitude for such ntnspeakable mercy, so as ta 
be found worthy of Him^ who alone can set them free from sin, 
and spiritual tyraimy, which is the most deplorable and grievous 
bondage of all ; but whomsoever the Son makes free^ shall b® 
free indeed. 



Should any apprehend from what I have written, that I seeniL 
disposed to pass lightly over the persecutions which had beea 
carried on by Protestants and Dissenters ; I would say, far be ifc 
frojn me to make light thereof in anywise ; nay, but were they 
to attempt to defend, oloak up, or justify the persecutions pro» 
moted by their ancestors ; I should then fall still heavier on 
them, than on that which was set on under the popes ; but 
seeing I know of no Protestant or Dissenter, that would g6 
about to defend or justify the persecutions caused by their an« 
cestors, of course I have none of thera to upbraid therewith ; 
Kowbeit, they need to look well, whether they are (even to this 
day,) placing confidence in Church establishments, which had 
been in some degree erected by hands polluted with persecution 
in former ages ; and if that be in anywise their case, can they 
then expect the Lord to continue the light of his glorious gos- 
pel to shine upon them, though he winked at the times of igno- 
rance, and even accepted the integrity of some amongst 
them ? yet let all remember, that every foundation must be tried, 
that nothing should stand but that which the hand of the Lord 
erected. 

And while I have been combating the works of X Milner^ 1 
iiad rather know nothing of him, nor regard I his book ; nay, 
but seeing it held forth to the nations, as an incontrovertible 
oracle, induced me to call upon his admirers, to consider the 
consequence of maintaining such a menacing attitude at this 
day, lest that should beguile them into a reliance upon high 
Church, and high profession, while in the vanity of that mind, 
they overlook their sure mercies ; even by being emboldened tsa 



tb7 



A Remark on Grier's Reply, 

conclude that they want nothing, but (as he boasts) abound iii 
channels of means of sanctity and salvation, while they know 
not that such coverings are like filthy rags, which should leave 
them poor, blind, miserable, and naked, even in want of all 
things. 

And now in conclusion, I leave the simple-hearted reader to 
see, how far I have clearly demonstrated, that the one true reli- 
gion^ is, to love God above all, and his neighbour as himself ; 
and that, if ever they find THE TRUE RULE OF FAITH, 
they must have all their ways and wares turned upside down, 
even to the casting out of that wherein they glory; and embra- 
cing that which they have despised ; yea, even to leave all their 
ready-made rules, with their carnal wisdom, which cannot save 
the soul ; and receive with meekness the ingrafted wojrd (or 
spirit,) which they now call fallacy ; which alone can bring to the 
right END OF RELIGIOUS CONTROVERSY, even to 
l)eat their weapons into plowshares, so as to learn war no more 
in that wise, but become doers of the word — James i. 22. Oh I 
saith my soul, that they may yet be so redeemed out of their 
■many inventions, as to yield obedience, (even to revere) that 
gracious invitation, Avhich saith, " Come ye and let us walk in the 
^' light of the Lord — cease from man whose breath is in his nos- 

trils ; for wherein is he to be accounted of ?" — Isaiah ii. 5 
22 — that none may ascribe the favours aud mercies they receive, 
unto man, or to his works, but unto the Lord alone, to whom 
only it belongs for evermore. 

A Remark upon Richard Grier'^s Reply page 355, 

There is a paragraph in Griefs Reply^ which I cannot 
let pass unnoticed, though to me it is somewhat uaintel- 
ligible, wherein he saith — Over the disgusting subject which 
relates to their times" (Mary and Elizabeth, &c.) " I willingly 
draw a veil, while I ardently wish, that so much of this nar- 
rative of human infirmity and wickedness, as Doctor Milnev 
has detailed, was struck out of the page of history; or, at 
^' least, that it should never re-appear in print.— As we have es- 
caped the storm of persecution, and have not witnessed the 
tremendous trials to which those, who went before us, were 
.^^ exposed ; we should rather cultivate feelings of mutual charity 
" and forbearancej than exasperate each other by charge and 



S58 



A Remark on Grier^s Repl^, 

recrimination." I say, to me, this is an ambiguous paragrapli f 
for, if R, Grier only means to express a wish, that the manner, 
wherein J, M. treats the subject, should never re-appear in 
print ? I have nothing to say against that ; but if he means, that 
no faithful and true record of the martyrs' trials, perseverance, 
and sufferings, should be handed down to posterity, but should 
be Struck out of the page of history ?" which seems (to me) 
Ihe obvious meaning of his words, and as such I shall make re- 
marks upon them, (especially as I have noticed divers others of 
that mind,) I say then, if the latter be his meaning, I abhor it, 
even as bordering on vile blasphemy against the overruling Pro- 
vidence of Almighty God 

Alas, alas ! ! did our Saviour forewarn his faithful followers, of 
the trials, sufferings, and persecutions, they should partake of 
from the rulers and powers of the earth? with His promise of the 
hundred fold, even in this life ? and that such should be pecu* 
liarly noticed at the day of Judgment ? and did the prophets 
and apostles prophecy largely thereof ? and now, after the mar- 
vellous fulfilment of their predictions, to have all struck out of 
the page of history, in compliment to those great rabbies, lest 
they should again snarl about the old bone, (which was the very 
root and ground of persecution ;) and because they now partake 
of that case and fullness, which was purchased by the blood and 
sufferings of millions, they would not have their sufferings and 
faithfulness recorded, lest it should disturb their false repose, or 
expose their illgotten degrees, of orders, tithes, and great bene- 
fices, &c., which they hold by the example of the popes, and 
not of the Apostles ; and while they are fierce against the popes 
and their priesthood, for the sake of the old bone, they scruple 
not to cling to the worst part of popery themselves, for such is 
the blotting out the sufferings of the faithful out of the book or 
page of history, which may be classed with the worst species of 
persecution ; and he that would blot out a little, should never 
know where to stop, nor could he ever be satisfied, nay, but 
■wax worse, and fret still more and more ; and moreover, the 
very object of charity and forbearance (which he assigns as a 
motive) might be quite frustrated, by blotting out those things 
which God would have recorded ; who in his just wrath, could 
in a moment confound their unrighteous mutual confederacy, 
even though they should be made as good friends as ever Herod 



259 



A Remark on Grier's Bepli/* 

and Pilate were. — And as to the page of history whereof he 
speaks, only strike out that which appertains to the welfare and 
tribulations of the gospel, and then, alas! what should remain 
better than mere froth, while they would rob the world of a pecu- 
liar excitement to praise the Lord, even for deliverance from that 
scourge, under which mankind had bled and groaned for ages. 

Was it not charged as a crying evil against Israel of old, that 
they should forget their cruel servitude and deliverance from 
Egyptian bondage ? which although it points to a more deep and 
spiritual signification, yet that don't hinder it from holding 
good outwardly in the letter also ; but bad as they were, and 
prone to forget and turn aside, yet we do not read that ever they 
meditated such an accursed device, as to have the record of 
their forefathers' suffering and deliverance " Struck out of the 
" page of history howbeit, if they had grown so conformable 
and delicate toward the feelings of an evil genius ; as not to re* 
peat the event, lest it should offend the Egyptians, or stand in 
the way of mutual harmony ? would not that prove such a de- 
ceitful and unrighteous confederacy, as could only be worihy of 
Cain's generation, who would like to have his brother's blood 
covered up and hid, and the record of his acceptable sacrifice 
and suffering " Struck out of the page of history ?" surely they 
must be in an evil mind indeed, and in unity with the works of 
darkness, who cannot " Cultivate feelings of mutual charity and 

forbearance," unless men forbear to speak out the truth ; and 
to concur, to compromise and evade truth-speaking on such a 
principle, is equally base and an abomination. 

Alas ! let us but look for a moment to what such mock charity 
and forbearance would lead, would it not lead to rank infidelity, 
hypocrisy, and even to the worst species of persecution, some- 
what like him that would not smite his patient, only spread a 
wet cloth over his face, in order to smother him ? — Pray what 
kind of mutual charity and forbearance is that, which cannot be 
cultivated without striking out the sufferings and constancy of 
saints and martyrs out of the page of history, lest it might exas- 
perate the devil's nature in some of our neighbours, &c. ? but 
would not that go to condemn all the Prophets, Apostles, and 
Martyrs, that ever had been persecuted ; seeing that had they 
only held their peace^ and stood mute, as he would have his page 

2 M 



260 



A Remark on Grier's Repli/, 

of history, they should never have been persecuted ? Alas 1 what 
sort of charity is that, which would nurse up such a principle in 
his neighbour, as should be exasperated at the record of truth ? 
nay, but might not such a mind break out again, and even the 
very justice of an offeuded God, cause it to pour forth fury upon 
the head that nursed it up, under a deceitful guise of forbear- 
ance and charity, while it was rather in deceit and cruelty ?— - 
for after all^ there is nothing worth pleasing or saving alive, ia 
me or my neighbour, but what would prefer plain honest can- 
dour and frankness, (even thongh opposed to our views} rather than 
sleeked hypocrisy, though never so fawning upon us, nay, is not 
the very character of a true Christian ; that of a good soldier 
and confessor ? but the infidel cares for none of those things, nor 
looks he beyond ease or worldly advantage, and there lies his 
reward ; for surely, did he but care for truth and righteousness, 
he should soon perceive a still greater woe entailed on such an 
unrighteous confederacy, than even " The tremendous storm of 
" persecution itself;" if so be that the deceiver might thereby 
prevail to accomplish what he never could effect by means of 
persecution ; even by a guise of fawning flattery, to overthrow 
genuine simplicity, and godly sincerity, and on the ruins thereof, 
to re-edify priestcraft, superstition, and hypocrisy ; howbeit, 
the wolf or the hireling could never bemoan such a state of de- 
solation, until the vengeance of Heaven cause fearfulness to sur- 
prise the hypocrite. 

If the Author to the reply^ meant differently, I would by n© 
means apply this to him ; even though he should have been more 
explicit, seeing that others may understand it as I do ; I there- 
fore took occasion thereby, to offer this plain remark on what I 
deem a matter of the highest importance. 



SECTION XX. 

An Appeal to Protestants and Dissenters. 

A ND now for us who profess the Reformation, it is high time 
to look what we have been doing with those peculiar talents 
committed to our trust, and withal, even the precious gift of 
time ; if haply we may see how deplorably we have fallen short, 
before it be too late, even before the things that belong to our 
peace be for ever hid from our eyes ; surely we have had a long 
day given us, even a long time of trial ; let us therefore consider, 
first, whether our spirit and manner of life, have been such as 
should further the cause of the Reformation, or whether it be 
not rather an obstruction, and even as a stumbling-block of ini- 
quity in the way of the weak. 

I say then, if while we profess the Scriptures (which testify of 
the brightest manifestation of light and truth that ever dawned 
upon the world) we should yet shew forth by our pursuits and 
manner of life, that we have been giving the preference to the 
things of time and of sense, even to the treasures, delights, and 
friendship of this world, while the things that are eternal and 
make for everlasting peace, claim scarcely a secondary portion 
of our attention ; I say, if we be found in such a case, how great 
will be our condemnation, if even while we extol the Scriptures, 
•which warn us to redeem the time — to lay up for ourselves trea- 
sures in Heaven, (and having food and raiment to be therewith 
content,) we have been rather surfeited with divers lusts, and 
eoveting of riches, which is the root of all evil, whereby men 
err from the faith, and fall into many hurtful lusts, which drown 
them in perdition, &c., according to 1 Tim. vi. 8. 9. 10. 

Alas ! if we be found in such a condition, how could we lay 
any claim to that of standing for the truth, and against deceit, 
if we be only deceiving our own souls, and even worse than 
trifling with Omnipotence ? Alas ! if such be our condition, is 
there not cause to fear lest we be found cumberers of his ground, 
which he would not always endure, even though He is merciful 
and of long forbearance, yet surely He is just and righteous too, 
and will have a people to stand for his truth upon earth, and 
He can even raise up children unto Abraham, as from the very 
£tones of the street ; and the Reformation will yet go forward. 



262 



An Appeal to Protestants and Dissenters, 

even though we should be cast out through unfaithfulnes, or 
how shoFjld his blessed purpose be effected, which is so clearly 
and powerfully testified in Revelations and divers other parts of 
Scripture, concerning the latter days, wherein the Church should 
be brought forth out of her wilderness or captive state ? but alas! 
how have many, who are called Protestants and Dissenters, ratiier 
obstructed than promoted the coming of that gloriou sday, at least, 
so far as respected themselves ? 

And although my limits will not allow me to descend into 
particulars, yet I may slightly advert to a few cases, which 
nearly concern the very fundamental principle and first step of 
the Reformation ; and first of all I would query, whether we 
have even fully acknowledged and confessed to the sufferings 
and constancy of those that are gone before us, who had, through- 
out many ages, borne testimony to the purity, power, and sim- 
plicity of the Redeemer's Kingdom, even at the expense of life 
and iberty, and all that was dear to them in this world, with 
all manner of evil spoken against them falsely, for his sake, for 
whom they suffered ? and yet after all, have not some of our 
avowed Protestants, even run with the multitude, to publish th3 
most wicked lies and slanders that ever had been cast upon the 
deeply injured and persecuted Albigenses, who, throughout 
many ages, had suffered all that could be inflicted upon mortals, 
for their testimony to the power and simplicity of the gospel, 
and against the ceremonies and corruptions of an imperial state 
hierarchy ? yet after all, behold how they are still vilely slan-^ 
dered, even as by John Giffard a noted historian, who also 
wrote the biography of William Pitt, as noticed in Joneses His» 
iory^ how J. Giffard in his History of France^ sets forth the 
Albigenses as believing in two Gods, and two Christs, &c. to 
whom they ascribe such blasphemous and horrible actions, 
as I deem too filthy and wicked to insert, as may be seen in 
Jones's History^ who apologises for quoting such an infamous 
slander, as being not fit for insertion, and and only gave it as a 
specimen of many such like slanders, published by divers authors, 
see preface to Jones's History Vol. L 4th Edition^ wherein he 
stiles such slanders, " The blackest calumnies the devil could 
^' ever invent to overbear oppressed innocence." 

And now what shall we say, to behold the like held forth, 
efven by highly esteeiqaed Protestants, and lodged in their librftp 



263 



An Appeal to Protestants and Dissenters, 

ries, as hidden vulcanoes of iniquity, without even exciting the 
censure or indignation of those they call their divines, who yet 
appear exceedingly tenacious of their own favourite rites and 
ceremonies, and would even be thought the very guardians of 
truth and righteousness ? 

What shall we say to these things ? will not the Lord be 
avenged on such a people as this ? even a people professing great 
z^al for Scripture and the concerns thereof ; yet doth not our 
Saviour identify the cause df such as had, or should in aftertimes, 
suffer for the sake of righteousness, as most precious in his sight? 
yea, doth he not set it forth as a main feature of decision in the 
final judgment, the treatment of such as were sick or in prison, 
&c. ? and therefore, what shall we say to high professors, who 
Bot only care not to visit such, but even vomit out a flood of 
reproach after them, in order to amuse a sinful generation? 

Alas! how can such complain of- Popish persecution or into- 
lerance ? was ever greater inconsistency even in the popes them- 
selves ? nay, but doth not such listless and pretended reformers, 
rather justify the popes and their councils, who, as J. M. saith, 
issued exterminating canons against these poor Albigenses ? and 
therefore, of course, might think it as right to scandalize as to 
exterminate them, and even think thereby they did God ser- 
vice ; but how great is the crime of those that wantonly and 
wickedly deal out such slanders against those that never of- 
fended them, (even when dead, and of course cannot defend 
themselves,) while yet such learned slanderers should kuow full 
well, that there never was yet a people persecuted, but was 
also slandered and grossly belied ; and that, not only because 
persecution blindeth the promoters thereof, but that it likewise 
becomes a theme of jesting for their giddy multitude, even of 
the baser sort, who should think it no crime to ridicule all that 
their teachers should condemn, among whom, even a ludicrous 
jest of the drunkard, might be repeated so often, as at last to 
be deemed an undeniable fact ; even as David himself said, he 
was made the song of drunkards. — Psalm Ixix. 12. 

But these Protestants who slander and belie the Albigenses, 
seem less excusable than even their very persecutors, seeing that 
they should know, that even their very avowed adversaries, were 
often constrained to give testimony to the purity and integrity of 
their profession and conduct i saving only, in that wherein they 



^64 



An Appeal to Protestants and Dissenters, 

disclaimed and condemned all the ceremonies and conduct ©f 
the Church of Rome, alleging, that they were " Armed with 
" words of Scripture wherewith they defend their errors^ and 
" oppose the Catholic truth (see the last Section for further 
account of them.) And Evervines writing to Bernard, (to im» 
plore his aid against them,) saith, " What is most astonishing, 
^' they come to the stake and endure the torment of the flames, 
not only with patience but even with joy," &c. — and the said 
Bernard their avowed adversary, (of whom J. M. saith, that 
He discovered their heresy by miracles,") saith, " If you ask 
them of their faith, nothing can be more Christian ; if you ob- 
^ serve their conversation nothing can be more blameless, and 
what they speak they prove by deeds," &c, ^' What more like 
a Christian ? as to life and manners, he circumvents no man, 
overreaches no man, does violence to no man, he fasts much^ 
V and eats not the bread of idleness, but works with his hands 
for his support. The whole body, indeed, are rustic and il«. 
literate," &c. " Such was the testimony of Bernard in their 
behalf." — See Jones's H hi or 7;, Vol. I, page 507 — all which is 
similar to what may be gathered, even from others of their ad- 
versaries and accusers, who wrote against them.* 



* Now with such testimonies before tliem, as even that of him they call 
Saint Bernard and others of their avowed adversaries is it not marvellous, 
that such pretended Protestant authors as Mosheim, and GifFard^ &c. could have 
the face to sport themselves and their readers, with helieing and slandering 
such deeply injured sufferers as the Albsgenses ; alas ! what a wicked race of 
mortals must they deem their readers, who could be amused with such lying 
cheer ! I ! 

Hence we must conclude, seeinp- that J. M. accuses the martyrs o.f Queen 
Mary's days, to have been guilty of notorious crimes, even such as assassins 
and robbers, &c. — See letter xxii. pa^e 67. — Therefore, cur Protestant au- 
thors should of course echo the same language, had not their friends who out- 
lived them, deemed them to be somewhat ranged on the side of their own 
hierarchy. 

While Giffard saith the Albigenses had two Gods and two Christs, one of 
which kept a concubine and the other two wives, &c. &c. surely then, he 
hath full as good authority in J. M., to call the martyrs of Queen Mary's days 
assassins and robbers, as ever he had to slander the Alhigenses 5 which pa- 
rallel will hold good in all cases whatsoever, wherein people have been per» 
secuted and stigmatized as heretics: But, alas! what infamous mockers 
should they be, who could feed upon such stuff, while they make a talk of 



265 



An Appeal to Protestants and Dissenters, 

Bttt peradventure this modern historian as well as Mosheiia 
and others^ had something of the same gall against the poor Al- 
bigenses, as that which stirred up the popes and their councils to 
exterminate them^ if so be that their simplicity, even struck at 
the very root and pomp of his own hierarchy, and therefore 
toight think to oblige his priesthood, by dealing out a ludicrous 
tale against them, because they called the worldly pompous 
Church, " The whore of Babylon I only mention this, as the 
most probable cause, seeing there must needs be some prominent 
inducement, to excite an author to sport so wickedly with deeply 
injured innocence ; howbeit, I am far from offering these hints 
merely for the sake of the Albigenses, (or Waldenses,) who 
have been rather honoured by the app^/ation of heretic, be* 
lieving as I do, that th^ir record is on high, eves safe with Him^ 
whose spirit is a true recorder, who saith, Blessed are ye 

when men shall revile you, and say all manner of evil against 

you falsely for my sake," &c. Nay, but I am concerned fo? 
our own sake, lest this iniquity should lie at our own door, even 
as a heavy load of guilt upon the very nation. 

And moreover, I do not glance at this case as being the only 
one to be concerned for, but rather that by hinting at the above, 
I may point at too much of the like tendency, nay, what shall I 
say, when even many bishops and teachers j who profess the re* 
formed religion, have in their writings, gone hand in hand with 
Mother Church, in condemning all that ever she condemned, 
(as if they still held, that the gospel stood more in mere unifor« 
mity of sentiment, than in truth and righteousness,) wherein 
some have gone so far, as to call all heretics^ that she have stiled 
heretics ; and all saints and fathers, that she so calls, as if on 
purpose to tally with her orthodoxy, and justify her measureSj 
even to condemn all that ever withdrew from her for conscience 



reading the Bible ; will they concur with the priests, who called Paula 
pestilent fellow and a mover of sedition ? 

Nay, but seeing the old Pagan rulers accused the early Christians (vrhom 
they persecuted) of being Atheists, who eat human flesh, and even murdered 
and eat their own children ; surely then, our historians have the same right t# 
echo their language, seeing the same invariable rule comprehends the whole^ 
which is, that whoever persecutes and kills another, could think no slander 
too bad for him ; and may I not add, that whoever deals out their slandertare 
persecutors 9tiU. 



266 



An Appeal to Protestants and Dissenters, 

sake, except such as tally with their own cloth : but such might 
be asked, with what colour of consistencj could they dissent 
from that Church or priesthood, while they so far acknowledge 
their endless genealogies ? but above all, why should they 
stand aloof from her communion, while they so far unite in the 
decision of her popes and councils, as to stile all heretics that 
they have condemned, even though neither Christ nor his apos- 
tles never called any people heretics, yet now our modern Pro- 
testants and Dissenters call people heretics, (in mere compliment 
to the old Mother,) even while they declare in some of these 
very histories, that the writings of such as they stile heretics^ 
were burned together with themselves, and no authentic docu- 
ment of their faith or practice to be found, bujfc through their 
avowed adversaries ! ! ! 

Alas ! is that hearing a man before he was condemned^ nay, 
surely, but far worse than either Jews or Heathens, who would 
say, " Doth our law judge any man before he is heard ?" — see 
John vii. 51. — Acts xxv. 16. — and yet have not those pretended 
reformed divines and others, called divers societiies heretics, 
without even a possibility of knowing what they were, only by 
the mere say so of their accusers and avowed enemies, who often 
contradicted each other and themselves too, as will plainly ap- 
pear without looking far into history ? 

Is that doing to all men as they would have others do unto 
them, according to our Lord's commandment ? nay, surely, for 
who would be so done by themselves, as to be belied and held 
forth as a scandal before all faces, even on the bare assertion of 
their adversaries and accusers, without ever being allowed to 
explain their own cause ? alas ! how can such be called Chris- 
tians, who thus break our Saviour's commandment, and sin 
therein with both hands lustily ? and how much less still can 
they lay claim to the Reformation, while their scale of judgment 
falls below that of the Jews, or even Heathens, or all that ever 
went before them, except those called sons of Belial, (as I have 
already noticed ?) and shall not they that publish, and they that 
delight to read such unauthenticated slanders, be equally guilty? 
nay, many and various lying slanders cast forth upon such as 
from age to age, (even at the cost of all that was dear in this 
world,) bore testimony against the ceremonies, pomp, and cor- 
ruptioH; of an imperial court hierarchy. 



267 



An Appeal to Protestants and Dissenters, 

And now if any say that I dwell too long on this subject, I 
would answer, only let them look into the New Testament, if they 
yet regard it, and there they may read that it was the blessed 
portion of Christ's little flock, to have all manner of evil spoken 
against them ; and that he even sets forth as the main feature of 
direful decision in the final judgment, even that of, " I was a 

stranger, sick, and in prison, &c., and ye visited me not ! ! !" 
did ever voice or language utter a thing more awful ? whence 
comes it then that it is set so lightly by in these days, even by 
Protestants and Dissenters, (that instead of a disposition to visit 
such, they vomit out reproach against them,) is it not be- 
cause the god of this world hath so blinded the mind, that their 
main bent and pursuits, are after things that are temporal, even 
to the passing over those things which are eternal ? 

And is not the main cause of all this, the love of money, which 
I noticed in the forepart of this address, even as the text thereof? 
the Scripture saith, " The love of money is the root of all evil, 
" which while some coveted after, they have erred from the faith," 
&c. So there we may see the main root of error and delusion, 
nay, is not that a main bait, whereby the devil (in all ages,) 
bewitched and beguiled people from the straight and narrow 
way of truth and righteousness ? and have not many high pro- 
fessors of the reformed religion, been taken by the self-same 
bait ? even so as to run greedily after the friendship, gain, and 
promotion of this world, being so beguiled thereby, as to labour 
to corrupt others from the simplicity which is in Christ, whereby 
many inventions were sought, even to bring up some of the 
popes and Jewish ceremonies, in order to make a fair shew, to 
draw the attention of the people towards themselves, and thus 
beguile them from the spirit and grace of God, which alone 
could give victory over sin, and over the lusts and vanities of 
the world, and enable to fulfil his whole law in one word, even 
love, which should qualify for every good word and work. 

But they that make a gain of the gospel, holds it forth as an 
abstruse science, that none could comprehend but through the 
medium of their school divinity, even by that wisdom which is 
frojn beneath, whereby the spiritual atmosphere becomes dark- 
ened, and the carnal mind (which is enmity with God) pleased 
^nd nourished up, instead of labouring for that living spiritual 
" ■ 2 N 



268 



An Appeal to Protestants and Dissenters* 

bread which coraeth down from Heaven, which nourisheth up 
the soul unto eternal life, nay, but instead thereof, they labour 
(as I said before,) to promote the interest of self-seeking men t 
and all this under a specious semblance of zeal and sanctity ; and 
thus, turning the very name and profession of our Lord and Sa- 
viour, into a pick-lock to gain and promotion in the world ; and 
now, is not even a part of their great Universities employed 
therein, from whence titles and degrees of promotion and honour 
is conferred, instead of reward, in order that gain and promo- 
tion may be sure to follow at the tail end thereof ? even as 
Martin Luther complains ; a short extract whereof is as follows^ 
as he saith, " The more choice youth of Christian people are 
here prostituted, and cast into the open throat of hell ; that 
" I verily think this destruction was figured by the idol Moloch^ 
^' to whom they made their choice children to pass through the 
" fire ; afterwards Aristotle being read to them, &c., the wits 
of the Christian youths are exercised with heathenish and 
human learning ; yea, are quite blinded and oppressed with 
" it, and instead of the word of God, the doctrine of Antichrist 
is delivered ; that it may seem, the devil himself, could not 
^' bring forth a more subtle and effectual invention and engine^ 
" utterly to extinguish the gospel, than to set up Universities ; 

wherein, under the pretence of Christian doctrine, nothing 
" should be taught but that which is most contrary to Christian 
" faith ; and if at any time it- seem good, to call forth the 
" choicest to the government of the Churches, they call them out 
" of the stews and dens. 

" And truly to me, this last face of Antichrist seems to be 
the most hurtful of all, because this hath the pretence of the 
word, when all the rest have only the colour of example; for 
" it is incomparably the greatest prejudice, under the colour of 
" the word, to teach things contrary to the w ord ; seeing the 
" face of exQrmples is formed and strengthened by the face of 
^' the word, which otherwise would soon come to nothing, if 
" the word should reign in its genuine sense ; and also, seeing 
" the pretence of examples doth only deceive the manners ; but 
" the pretence of the word overthrows the word,^* &c. — so far 
Luther, verbatim. 

And now, how comes it that divers who profess the reformed 
religion, even of difi'erent persuasions, while they pretend to 



An Appeal to Protestants and Dissenters* 

yespect Luther, and say, they have carried the Reformation still 
further than he saw into ? yet I say, how comes it that they 
should fall so lamentably short of the view he attained to, of the 
ground and spring of pure evangelical ministry, as still to hold 
it in anywise beholden to university titles for their degrees of 
qualification ? 

I am aware that they would say, that Luther only alluded to 
the universities set up by the popes, &c. but that will be found 
a vain subterfuge, when we reflect, that the main thing against 
which he testified, is still upheld by those called reformed uni- 
versities, even as fully as ever it was by the popes themselves ; 
witness their titles and degrees of lordship and mastership, which 
is clean contrary to our Lord's express injunction. — See Mat. 
xxiii. 8. &c. — And moreover, by such kind of mastership, a hu- 
man carnal order is set up, even such as our Saviour never owned, 
while the unspeakable gift of God that should qualify for every 
good word and work is overlooked and overruled, and such as 
should be qualified thereby set at naught ; yet is not that the 
gift that Luther contended for ? even as may be seen in his book 
to the nobility of Germany, wherein he saith, " No man can 
^' make himself a doctor of the holy Scriptures but the holy spirit 
alone ; and no man can rightly understand God, or the word 
of God, unles he immediately receive it from the holy spirit ; 
neither can any receive it from the holy spirit, except he find 
it by experience in himself, and in that experience the Holy 
Ghost teacheth, as in his proper school; out of which school 
nothing is taught but mere talk."* 



* How comes it that scarcely any of Luther's works are now to be found ? 
as I asked one of their Ministers, who said, that he knew not of more than 
three or four sets of them in existence | and I have rarely met any of them, 
except quotations, chiefly put forth by such as meant to ridicule him ; yet 
jeveo through such a medium, I have been led to value them ; why then are 
they grown so very scarce ? is it because the honest frankness thereof, might 
atand as an unanswerable rebuke, even against many Protestants and others, 
who desire to make again of the gospel ? some M whom appear so carnal 
and legal, that they cannot even comprehend the depth of his language, and 
of course would be somewhat ashamed of it, deeming it too coarse and unso- 
phistical for their more refined taste; as for Luther, his zeal and candour 
should fully atone for any blunder that might appear about him, for be was 
marvellously formed to pull down that which was opposed to the Redeemer's 
IQiogdom J that was his provincej and no marvel if he shonld make bluaders^ 



270 



An Appeal to Protestants and Dissenters, 

There is a clear, sound, and evangelical description, of the 
only school ever set up by the Prophets or Apostles of our Savi- 
our, vw ho Himself saith, that no man knoWeth the Father or the 
Son but by his own Revelation, Mat. xi. 27. — Luke x. 22. — 
How comes it then that there should be such a deplorable tur- 
ning aside from this sure foundation of the Prophets and Apos- 



jf he attempted to build with the dust of their old fabrics about his eyes, 
before the rubbish was cleared away ; nay, but such blunders should rather 
admonish us, to beware how we atteiapted to lay a stone in that tabernacle 
which God alone should pitch and not man, for if such as Luther missed it, 
let us then beware; howbeit, lam so far from imputing blunders to him, that 
I believe his trumpet gave a most certain sound, suited to his own times, 
(rather than a nice disquisition of nonessential religious tenets,) and therein 
he seems to strike home against the very life of the sneaking double-minded- 
ness of that day. 

But as to those that now deem his language too coarse and unsophistical for 
their more refined taste, let them reflect, whether any part of their refinement 
proceeds from the golden cup of Mystery Babylon, which sits upon the beast? 
as we read that the beast which had only a little horn like a lamb, proved 
as formidable as ;hat which had the seven heads and ten horns ; there we may 
see, that with all his lamb-like appearance of innocency, he proves as cruel 
an enemy to the precious life, as any that went before; can ye read this 
(either in the mystery or the history ?) oh ! ye that are ever learning, and 
desire to make a trade of explaining the gospel, even after the example of 
the popes and their councils, or rather exceeding them in that of a monopoly 
of tythes, stipends, and great revenues, seeing they say, they gave part thereof 
to the poor ; howbeit, I am aware ye would say, that that only made them ten- 
fold the more guilty, wherein the poor to whom they assigned it, were such as 
made themselves poor by violating the precepts of Scripture, not workiug 
with their own hands, but running into cloisters and monasteries, alleging 
they were too holy to labour abroad like honest people ; and so ye would 
now say, that it was rather a public evil to encouraj^e such a life; well, be it 
so, even though it be all of a piece; yet that v/ill in no wise justify your 
grasping all for your own order, nay, but they that gave away a part 
in anywise, had a more plausible pretext than such as grasped all that the 
state would How them. 

And sorry I am, that they have taken up such a grievous burthen, as that 
of their great benefices, seeing that if they lay them not down, it must needs 
do them out in the end, inasmuch as they cannot hold with the purity of the 
gospel dispensation, (no more than iron and clay could be joined together,) 
as I conld clearly demonstrate, but that I have already exceeded the bounds 
of a note, therefore 1 can only say, I am heartily sorry that such a canker 
should lie at the root of their establishment, as hath even proved a snare to 
divers Dissenters, which I lament the more, because I respect and value them 
for their work sake, and tjiat degree of honest frankness, wherein they have 



271 



An Appeal to Protestants and Dissenters* 

^es, whereof Jesus Christ is the chief corner-stone ; alas, alas ! 
is not the love of money the main cause thereof, or the friend- 
ship of this world, which is the same thing, called 'the root of 
all evil, and the enmity with God ?— I Tim. vi. 10.— James iiu 
4.— There is. the cause why many inventions have been saught 
out (even by universities essaying to reveal what none can do but 
God alone,) that so they might make a gain of the gospel, and 
ef the people too, and thereby somewhat tally with those that 
went before them, in order the better to please the world, (to 



borne honourable testimony (even under adversity) against many abuses that 
greatly needed to be redressed, both in church and state ; yea, may I not go 
still further, and say, that they have proved a blessing even to surrounding 
nations, in holding forth laws and regulations more congenial to the rights of 
the poor, than ever was established in former ages? therefore, how lament- 
able it is, that they should so stop short, while scarcely well begun, even 
liJce Gideon, whose former achievements were all eclipsed, by setting up a 
golden Ephod, which thing became a snare, and Israel went a whoring after 
it. — Judges viii. 27. 

And now the very greatness and wealth, which they might have thought 
seedful to sustain and uphold the Church, may prove the very destruction 
thereof; seeing the gospel thrives most, as it did in the beginning, even 
through poverty and great durance, wherein the soul is replenished more than 
an hundred fold, even with that treasure which is in Heaven while the heart 
is there also ; and such know what is meant by living of the gospel in that 
life which is hid with Christ in God, and labourinp- with their hands, having 
food and raiment are therewith content, even while the greatness and splen- 
dour of this world, should rather murder than replenish them. 

But, alas! is it not mockery to protest against the pope, while they still 
jetain the most favourite livery of all his legions, even in that of their arch 
and lordly titles and stations, together with their stipends, tithes, and great 
benefices, &c. ? If their gospel must be obtained through science and great 
university orders, how then can they say they receive it freely, as did the 
Apostles? how can that be the same gospel which comes in another way? 
Paul saith, the gospel was not after man, neither was he taught it, but by 
the revelation of Jesus Christ! — Gal. i. 12.— And seeing that to be converted 
and become as little children, is the main qualification to enter the Kingdom of 
Heaven. — 3Iat. xviii. 3. 4. — How can such attainment be acquired through 
the medium of universities, which might rather disqualify men to shew forth 
the genuine simplicity thereof in life and doctrine; if so be that they are 
thereby formed according to the pomps and vanities of the world, even to 
need such vast revenues, as holds ihem up in that pomp and state, which cause 
the way of truth to be evil spoken of? which might rather prove as a stum- 
bliflg-block of iniquity, than for the adorning of the gospel of God our 
Saviour. 



272 



An Appeal to Protestants and Dissenters. 

increase proselytes.) and secure the friendship thereof, because 
the people love to have it so ; and all this by pretended reformed 
Dissenters, even while (at the same time) they assert, that such 
were the means whereby the popes and their councils spread 
gross error and thick darkness over Christendom, even while 
they themselves still uphold the self-same things for the sake of 
gain and worldly consequence ; but are they not more guilty 
therein than even the popes themselves, wherein they saw the 
evil of their example, and should have taken warning thereby ? 
jet while they cried out against it, run greedily into the same 
themselves, and in the pomps and vanities of the world, rather 
taking the lead. 

But God will not be mocked, who hath long forborn with us, and 
gave us a full time of trial, with many and divers admonitions 
and warnings, even these many years, and if we will not speedily 
lay it to heart, to give him the glory, we know not how soon 
our day may be over, and the opportunity taken out of our hand, 
when even those of the pope's profession may rise in condemna- 
tioa against us, and condemn us, seeing they are found more 
sealous, even of their traditions and commandments of men, than 
we are for those testimonies wherewith we have been entrusted ; 
and therefore, I rather look for a still further Reformation to 
arise even from amongst such as now follow the popes, than those 
that have long made a specious profession of Reformation, while 
they betray the cause thereof, and so be rejected as nnproiitable 
servants. 

Alas ! what would avail all our profession of reformed reli- 
gion, if so be that while some run into the Church for filthy lucre 
sake, others again run out of it in order to pursue the world with 
redoubled avidity ? is not the religion of all such a lie, and abo- 
nation ? whose god Mammon is, even that of the treasures, plea« 
sures, pomps, vanities, grandeur, and friendship of this perish- 
ing world, and I might have added the deceit thereof, which is 
the FQXxt and ground of delnsion and witchery, even of the golden 
cup of Mystery Babylon, with all their inventions, whereby the 
kingdom of Antichrist may be upheld, even by the carnal pro« 
fessors of the Reformation, as sure as ever it was by the popes, 
under pretence of primitive Christianity ; but the Lamb is risen, 
who will rule them, as with a rod of iron, and dash their vain 
eonfidence to pieces like a potter's vessel, (wherein there is n© 



273 



An Appeal to Protestants and Dissenters^ 

strength ;) nay, the feet of the poor shall tread it down, evert 
the steps of the poor and needy, in the day wherein the everlast- 
ing gospel is Preached to every nation, saying, fear God and 
" give glory unto Him."— Ret)*. 14. — even unto Him that accept- 
eth all that fear Him and work righteousness, through the Son 
of his love, to whom through the Holy Spirit be glory and powei' 
everlasting, so let it be. 



Printed by S. Smitli & Son« 

Bailey's New-street, Water/ord. 



A description of J. Milner's Rules of Faith .... j 

The Crusades compared with those he calls Fanatics 10 

Charges against George Fox and his Friends rel'uted .... ] ] ] ] 19 

Observations ou J. Milner's accusation against J. Naylor 'I 29 

Remarks on Robert Barclay and the Moravian .... .... 41 

On Swedenburg and Johannah Southcote, &c .... .... .... 43 

Reflections on the Pope's line of succession derived from Peter .... 47 

Further Reflections on the succession to the Chair of Peter 7i 

A Postscript on his parallel vi^ith Jeremiah, wherein he saith, I have 

not sent these Prophets yet they run ... .... .... 85 

The Church of the New Testament not to be circumscribed by Man .... 8* 

Reflections on the Unity of the Church 98 

Reflections on Sanctity .... .... .... .... .... 104 

on Sanctity of Doctrine .... .... 108 

\ On J. Milner's divine attestation of Sanctity .... .... 113 

On his Treatise of Catholicity 117 

On his exclusive claim to Apostolicity .... .... .... 123 

On the Fruits of his Apostolical Tree 142 

Of the Scriptures »/t^ 155 

On Corruption of Tra^HHon, &c. 159 

On his Priests' exclusive claim to the Scriptures .... 162 

Why do the Priests overlook the occupation of the Prophets and Apos- 
tles, &c. 16(S 

Reflections upon Tradition ... .... .... 177 

On the Sacriflce of the Mass, &c. ... 18(5 

Of Transubstantiation .... .... .... .... 19§ 

Of the Adoration of Relics and Images .... .... .... .... 198 

The Invocation of Saints and Angels ... .... .... .... 201 

Reflections on the Doctrine of Indulgences .... .... .... 205 

On Absolution fro!i« Sin 207 

On Purgatory and Prayers for the Dead .... 214 

On his Treatise of Antichrist and Supremacy .... .... .... 222 

On his Treatise of Persecution .... .... ... ... 227 

On the same, with a Vindication of the Albigenses .... .. 23Ct 

A conclusive Postscript ... .... .... 256 

A Remark upon R Grier's Reply .... .... .... .... 257 

An Appeal to Protestants and Dissenters .... .... .... 261 



Seeing that the Notes form a very significant part of this Work, an 
Index thereof is as follows: — 

InMesc qf the .IVotes. page. 

Remnrks on the Overturning in the Days of Cromwell .... .... 17 

The True Knowledge of Scripture only by Inspiration .... .... 19 

On J. Milner's Gross Violation of his own Stipulation .... .... 38 

On the Change of the old Priesthood 50 

On the Fallacy of Flesh and Blood claiming the Keys of Heaven .... 57 

The Wealth of the Bishops as poison in the Church .... .... 77 

That Wealth the great source of Novelties and Abuses .... .... 78 

HiUery's Testimony of the Lapsed State of the Church .... .... 80 

Was the whole World wrong to this Day .... .... .... Ill 

On the Conversion of South America .... .... IIS 

Of the Conduct of Saint Gregory the Great, so called .... .... 129 

On the Same 132 

Not Swearing at all a sufficient proof of Heresy .... .... .... 148 

Babylon compared to a City .... ... 150 

Our Translators of Scripture copy after the Popes' example .... 161 

On his outcry against the Laity interpreting the Scripture .... .... 163 

The Priests heed not the Occupations of the Apostles .... .... 166 

The New Testament contains not the Religion of J. Milner 175 

The Term Tradition in none but State Translations 180 

On J. Milner's Assertion that M. Luther conferred with the Devil . ... 193 

Let none pretend to forgive Sins who cannot reveal them to the Sinner 210 

On the Church's right to condemn all People .... .... 227 

The Albigenses no ways like the Vlanicheans .... .... • • .'• 238 

Of the Exterminating Canon against the Albigenses 243 

I'urther Remarks on the Albigenses, and Waldenses, &c 249 

A Further Defence of the Albigenses, &c. 264 

Luther contrasted with modern Protestants •• • • 269 



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